LETTERS 


ON 


CLERICAL  MANNERS  AND   HABITS 


ADDRESSED  TO 


A    STUDENT 


toiogual  Inttinunj, 


AT    PRINCETON,    N.  J. 


BY    SAMUEL    MTLLEK,   V.V. 


A   NEW   EDITION,    REVISED. 


PHILADELPHIA: 
PllESBYTERIAN  BOARD  OF  PUBLICATION, 

NO.  2G5   CHESTNUT   STKEET. 


Entered,  according  to  the  Act  of  Congress,  in  the  year  1852,  by 
A.  W.  MITCHELL,    M.  D.,    TREAS., 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for 
the  Eastern  District  of  Pennsylvania. 


CONTENTS. 


LETTER  I. 

INTRODUCTORY  REMARKS — Importance  of  the  subject — Prejudices 
against  every  attempt  to  discuss  it — These  prejudices  considered 
— Good  manners  defined — How  to  be  studied  and  attained — How 
knowledge  of  the  world  is  to  be  gained — Value  of  good  manners 
—  Peculiarly  valuable  to  clergymen  —  To  attain  them,  we  must 
begin  early  and  labour  patiently 9 — 26 


LETTER  II. 

General  characteristics  of  clerical  manners — The  question  discussed, 
whether  clerical  manners  ought  to  bear  a  peculiar  character — The 
assertion  made  that  they  ought — Points  of  this  peculiarity — First 
point,  Dignity — Second  point,  Gentleness, — Third  point,  Conde 
scension — Fourth  point,  Affability — Fifth  point,  Reserve — Sixth 
point,  Uniformity  —  These  principles  not  calculated  to  form  arti 
ficial,  stiff  manners  —  No  perfect  models  of  manners  in  this  im 
perfect  world  —  But  excellent  approximations  to  this  character 
often  exhibited , 27—47 


LETTER  III. 

Offensive  personal  habits — Spitting  on  floors  and  carpets — Excessive 
use  of  tobacco  —  Use  of  ardent  spirits  —  Fondness  for  luxurious 
eating — Boisterous  laughter — Paring  the  nails — Combing  the  hair 
• — Yawning — Picking  the  teeth — Leaning  on  the  table — Mode  of 
sitting  in  company  —  Importance  of  sitting  erect — Pulling  at 
articles  of  furniture  —  Guarding  against  slovenly  habits  of  every 

kind 48—71 

(iii) 


CONTENTS. 


LETTER  IV. 

On  conversation — Importance  of  the  subject — Talking  too  much — 
Excessive  Silence  —  Tale-bearing  and  tattling  —  Prying  into  the 
secrets  of  families  —  Propagating  ill  reports  —  Discussion  of  per 
sonal  character  and  conduct  —  Making  conversation  useful  — 
Making  preparation  to  converse  —  Paying  close  attention  to  con 
versation — Treating  what  is  said  by  others  respectfully — Looking 
the  individual  with  whom  we  converse  in  the  face — Opposing 
erroneous  sentiments  in  a  suitable  manner — Haughtiness  in  con 
versation — Controversy — Losing  the  temper  in  controversy — Ease 
and  attractiveness  in  conversation — Too  much  readiness  to  make 
promises  of  service — Disposition  to  take  offence — Sudden  and  ex 
cessive  intimacies — Maintaining  personal  dignity  in  conversation 
— Retailing  anecdotes  —  Repeating  old  proverbs  —  Coarseness  or 
indelicacy — Interrupting  another  in  conversation — Contradicting 
— Indulgence  of  personal  vanity — Egotism — Affectation  of  wit — 
Pedantry — Flattery — Inviting  flattery  to  ourselves — Speaking  of 
our  own  performances — Rude  familiarity — Strict  regard  to  truth 
—  Proprieties  of  time  and  place — Faithfulness  to  confidence  re 
posed —  Loud  and  boisterous  manner  in  conversation  —  Frequent 
use  of  superlatives  —  Conversing  with  the  wise  and  good — Ob 
serving  the  conversation  of  the  best  models , 71 — 106 


LETTER  V. 

Religious  conversation — Importance  of  the  subject — Some  popular 
errors  on  this  subject  pointed  out  —  Counsels  —  The  duty  of  em 
bracing  every  good  opportunity  for  religious  conversation  —  In 
troducing  it  in  an  easy,  happy  manner  —  Adapting  conversation 
to  the  company  —  Dictation  and  authority  in  conversing — Avoid 
theological  controversy  —  Conversing  with  infidels  —  Conversing 
with  persons  of  different  religious  denominations  —  Conversing 
with  strangers  —  Conversing  with  persons  of  high  station — Vio 
lating  good  manners  —  Conversing  with  persons  under  religious 
impressions — Giving  sound  doctrinal  instruction — Being  too  ready 
to  administer  comfort  to  the  anxious  and  inquiring — Excessive 
haste  to  publish  the  exercises  of  the  anxious  —  Conversing  too 
much  at  a  time  —  Urging  to  a  hasty  profession  of  religion  —  The 
use  of  technical  language  in  religious  conversation  —  Preparing 
for  religious  conversation — Frequent  examination  as  to  the  man 
ner  in  which  this  duty  has  been  performed 107 — 137 


CONTENTS. 


LETTER  VI. 

On  visiting — Importance  of  the  subject — I.  Pastoral  visits — By  no 
means  to  be  neglected — To  be  attended  to  systematically — Pre 
ceded  by  prayer — Performed  with  faithfulness — Not  in  a  formal, 
task-like  mode — Extended  to  the  poor  as  well  as  the  rich — Made 
as  instructive  and  interesting  as  possible — Particular  attention  to 
children  and  young  people — Record  of  visits  to  be  carefully  kept 
— Assembling  several  families  together  —  To  be  accompanied  by 
an  elder — Visiting  the  sick — Counsels — Visiting  reduced  families 
— II.  Social  visits — Not  to  be  neglected — Preceded  by  prayer — 
Not  so  numerous  as  to  interfere  with  pastoral  visits — Not  too  fre 
quent  in  particular  families  —  Poor  as  well  as  rich  —  Length  of 
visits  at  unseasonable  hours — Dining  parties — Suitable  conversa 
tion  at  them — Avoid  giving  trouble — Receiving  as  well  as  paying 
visits — Leaving  every  where  a  testimony  for  God 138 — 169 


LETTER  VII. 

Habits  in  the  Seminary  generally — Regulations,  even  for  a  Theo 
logical  Seminary,  indispensably  necessary — The  advantages  of 
such  an  Institution — Attention  to  the  laws  of  the  Seminary  — 
Avoiding  noise  in  the  public  edifice — Spirit  of  order  in  every 
thing — Punctual  attention  to  all  devotional  exercises — Frequent 
absences  from  the  Seminary — Cultivate  special  friendships  — 
Spirit  of  respect  and  conciliation  towards  all — Not  too  much  in 
the  society  of  each  other — Converse  respecting  studies  —  Treat 
ment  of  those  who  differ  in  opinion — Guard  against  all  unhallowed 
tempers — Ascertaining  and  correcting  foibles — Attendance  on  the 
Theological  Society — Public  speaking — Manner  of  offering  criti 
cism — Deportment  at  meals — Care  of  Books — Care  of  the  public 
edifice — Frequent  self-examination  as  to  these  points 170 — 198 


LETTER  VIII. 

Habits  in  the  study — Cherishing  a  deep  sense  of  the  extent  and 
importance  of  theological  science — Cherishing  a  devoted  attach 
ment  to  the  ministerial  office — Close  and  fixed  attention — Studying 
with  a  devout  spirit — imploring  the  aid  of  the  Holy  Spirit — Much 
labour  indispensable — Leave  nothing  till  well  done — Write  on 
every  subject  of  study — Order  in  study — Select  favourable  hours 
for  greatest  exertion  —  Due  proportion  of  time  to  each — Danger 
of  embracing  too  much  in  a  plan  of  study — Suitable  selection  of 
1* 


VI  CONTENTS. 

light  reading — Novels  to  bo  totally  excluded — Constant  attention 
to  languages — Close  study  through  life — Attention  not  to  be  con 
fined  to  mere  professional  studies  —  Reading  for  vacant  moments 
—  Study  with  pen  in  hand  —  Learning  the  character  of  books 
before  reading  them — Too  long  continuance  in  study  to  be  avoided 
— Studying  by  candle-light — Write  in  a  standing  posture — Absti 
nence  in  study — Order  and  neatness  in  the  studying  apartment — 
Guarding  against  interruptions  in  study 199 — 227 

LETTER  IX. 

Habits  in  the  Lecture-room  —  Evils  of  absence — Evils  of  coming 
late — Impropriety  of  attending  in  a  slovenly  dress — Fixed  atten 
tion  to  what  is  said — Improper  to  read  during  a  Lecture — Private 
conversation  during  a  Lecture — Lounging  or  reclining  posture — r 
Sleeping  posture  —  Gravity  —  Criticising — Withdrawing  from  the 
Lecture-room  —  Taking  notes  of  Lectures  —  Every  hour  spent  in 
the  Lecture-room  precious 228 — 244 


LETTER  X. 

JIabits  in  the  Pulpit,  and  in  the  house  of  God  —  Avoid  exhaustion 
before  going  to  the  pulpit — Eat  but  little  before  preaching — Aids 
for  the  voice — Prayer  before  preaching — Punctuality  in  going  to 
the  pulpit  —  Manner  of  entering  the  church  —  Manners  in  the 
pulpit — Want  of  dignity  in  the  pulpit — Commencement  of  service 

—  Passing  from  one  part  of  the  service  to  another —  Closing  the 
eyes  in  prayer — Administration  of  Sacraments  —  Public  services 
not  too  long — Public  reproof  from  the  pulpit — Quitting  the  pulpit 

—  Conversation  in  the  pulpit  —  Flattery  in  prayer  —  Deportment 
of  ministers  as  hearers — Exposure  to  cold  air  after  speaking  — 
Quitting  the  church  with  criticisms  on  the  sermon  —  Going  from 

the  pulpit  to  the  knees 245 — 266 


LETTER  XL 

Conduct  in  Church  Judicatories — Importance  of  the  subject — Punc 
tuality  in  attending  —  Early  attendance  —  Special  prayer  before 
attendance  —  Not  to  expect  too  much  —  Being  devoted  to  the 
business  of  the  body — Always  be  closely  attentive  to  what  is  going 
on— Keeping  in  the  pocket  a  copy  of  the  rules— Young  members 
to  speak  but  little — Wait  for  older  members  to  speak — Frequent 
or  long  speaking  never  right— All  harshness,  satire,  and  acrimony 


CONTENTS.  VII 

to  be  avoided — Treating  aged  members  with  deference — Gravity 
— Frequent  change  of  seat — Abstinence  from,  food — Candour  and 
uprightness  —  Exulting  in  success — Submission  under  failure  — 
Duties  of  Moderator  —  No  easy  thing  to  keep  these  rules  —  Plan 
of  choosing  commissioners  to  the  General  Assembly 267 — 306 

LETTER  XII. 

Female  Society,  Marriage,  <&c. — Delicacy  of  the  subject — Still  very 
important — Some  clergymen  ought  never  to  marry — Pastors  ought 
to  marry  —  Too  much  haste  in  marrying — Where  marriage  is  not 
intended  great  care  should  be  taken  that  expectations  of  that 
nature  be  not  excited — Match-makers  to  be  avoided — Great  im 
portance  of  piety  in  a  clergyman's  wife — Good  sense  and  prudence 
indispensable — Good  temper  and  amiable  manners — Good  health 
and  spirits — Personal  beauty — Marrying  for  money — No  step  in 
life  more  important  than  choosing  a  wife — Need  of  divine  direc 
tion —  Matrimonial  engagements  not  to  be  violated — Clergymen 
exemplars  of  conjugal  excellence — Conduct  of  clergymen's  wives 
and  daughters — Delicacy  in  conversing  with  females — Time  spent 
with  them  usefully  employed  —  Contemptuous  expressions  con 
cerning  the  sex  to  be  avoided 307 — 337 

LETTER  XIII. 

Dress — Style  of  living — Pecuniary  concerns — A  clergyman's  dress 
— The  dress  and  deportment  of  his  family — Furniture  and  equi 
page  plain  and  simple  —  Expense  of  living  should  never  exceed 
the  income — Wise  Economy — Meanness  in  pecuniary  concerns — 
Advantages  of  keeping  an  account  of  expenditures — Advantages 
of  paying  ready  money  for  every  thing — Contributing  to  chari 
table  and  pious  objects  —  Undue  solicitude  respecting  temporal 
support — Subscriptions  or  donations  not  to  be  solicited — If  possi 
ble  to  avoid  it,  pastors  should  not  leave  their  congregations  on 
account  of  salary — If  compelled  to  resort  to  secular  employment, 
it  should,  as  far  as  possible,  harmonize  with  the  ministerial  char 
acter —  Secular  concerns  should  never  engross  the  thoughts  nor 
the  conversation  —  Investment  of  property  so  as  to  avoid  litiga 
tion,  and  the  necessity  of  resorting  to  coercive  measures  to  obtain 
just  rights  —  A  grasping,  mercenary  spirit,  vigilantly  to  be 
guarded  against 338—357 

LETTER  XIV. 

Miscellaneous  Counsels — Punctuality  to  engagements — Importance 
of  decision  of  character— Utility  of  early  rising— Methods  sug- 


viii  CONTENTS. 

gested  for  the  preservation  of  health — Importance  of  attending 
to  this  subject — Extremes  to  which  young  men  are  prone  in  rela 
tion  to  this  matter — Habit  of  whining  and  complaining,  in  rela 
tion  to  bodily  health  —  Brethren  in  the  ministry  should  be  on 
good  terms  with  each  other  —  Politics  to  be  avoided  —  Clerical 
recreations  —  The  mischiefs  of  hurry  in  official  duty  —  To  bo 
avoided  only  by  great  diligence,  and  the  maintenance  of  order  in 
their  affairs  —  Improper  concern  about  popularity — Indifference 
to  praise  or  blame,  in  the  conscientious  discharge  of  his  duty  — 
ill-natured  attacks  from  the  censorious  not  to  be  publicly  noticed — 
Assigning  reasons  for  any  particular  course  of  conduct  to  be  done 
cautiously  and  sparingly  —  Public  men  should  be  on  their  guard 
against  their  friends  as  well  as  enemies  —  A  forward,  obtrusive 
spirit  towards  strangers  in  travelling  —  A  monkish  impenetrable 
reserve  —  Ministers  should  be  ever  ready  to  perform  the  appro 
priate  duties  of  religion,  but  never  force  them  in  mixed  companies 
—  Troublesome  and  obtrusive  strangers  to  be  shunned  —  In 
travelling,  all  useful  information  should  be  carefully  sought  for 
and  secured  —  Every  thing  to  be  made  subservient  to  religion  — 
Conclusion  —  The  substance  of  all  that  is  recommended  in  the 
foregoing  Letters,  with  the  divine  assistance,  within  the  reach  of 
every  candidate  for  the  holy  ministry 358—384 


LETTERS 


ON 


CLEKICAL    MANNERS,    &c. 
LETTER  I. 

Thus  saith  the  Lord  of  hosts,  Consider  your  ways.  —  HAGGAI  i.  5. 
INTRODUCTORY. 

MY  DEAR  YOUNG  FRIEND  : — You  are  soon,  with  the  per 
mission  of  Providence,  to  enter  the  pulpit,  and  to 
engage  in  the  active  duties  of  that  profession,  which, 
however  undervalued  hy  the  worldly  and  the  unbeliev 
ing,  cannot  fail  of  being  regarded  by  every  friend  of 
Christ,  as  the  most  truly  honourable  and  important 
under  heaven.  For  this  profession  I  trust  you  have 
the  most  essential  of  all  qualifications ;  I  mean  un 
feigned,  vital  piety.  If  I  had  any  serious  doubt  as  to 
this  point,  much  as  I  respect  your  other  endowments, 
and  favourably  as  I  augur  of  your  capacity  for  the 
work  of  public  instruction,  I  could  not  in  conscience 
encourage  you  to  take  another  step  in  your  present 
pursuit. 

But  there  is  one  qualification  for  the  sacred  office, 
in  which,  allow  me  with  paternal  freedom  to  say,  you 
have  always  appeared  to  me  to  be  defective.  What 
ever  pleasure  your  friends  may  have  felt  in  contem- 


10  LETTERS   ON   CLERICAL   MANNERS. 

plating  your  respectable  talents,  your  theological  ac 
quirements,  and  your  laudable  zeal  for  the  advancement 
of  the  Redeemer's  kingdom,  they  have  been  often 
pained  to  observe  that,  in  what  is  called  knowledge 
of  the  world,  and  in  conformity  to  those  habits  of 
propriety  and  delicacy  which  are  commonly  estab 
lished  in  cultivated  society,  you  manifest  a  deficiency 
rather  remarkable:  —  a  deficiency  which  has  often  ex 
cited  surprise  in  many  who  are  acquainted  with  your 
good  qualities ;  and  which,  if  allowed  to  continue, 
will  undoubtedly  interfere  in  no  small  degree  with 
your  ministerial  usefulness.  Of  this  fact  you  are 
probably  not  sensible ;  for  if  you  were,  such  is  my 
impression  of  your  conscientious  desire  to  be  useful, 
that  I  doubt  not  you  would  apply  yourself  with 
immediate  and  exemplary  diligence  to  remedy  the 
evil.  Nay  perhaps  you  may  be  unwilling  to  believe 
that  the  fact  is  so,  even  when  assured  of  it.  But  let 
not  self-flattery  blind  you  to  the  truth,  however  mor 
tifying.  There  is  real  need  of  your  directing  parti 
cular  attention  to  this  point.  It  is  not  a  mere  ideal 
deficiency  of  which  I  speak.  What  your  most  partial 
friends  generally  agree  in  noticing,  must  have  some 
reality.  Recollect,  too,  that  this  is  a  subject  on 
•which  none  but  very  intimate  friends  will  ever  ven 
ture  to  address  you.  If  you  were  to  make  a  blunder 
in  conversation,  as  to  a  point  of  grammar,  or  of  his 
tory,  any  common  friend  might  be  expected  to  give 
you  some  hint  of  your  delinquency.  But  if  you  were 
every  day  to  fall  into  some  offence  against  the  deli 
cacy  of  polished  manners,  there  is  not  one  friend  in 
a  hundred  that  would  take  the  liberty  to  intimate  it 
to  you.  There  is  something  so  unpardonably  offen- 


INTRODUCTORY.  11 

sive  to  most  people  in  suggesting  to  them  that  they 
are  deficient  in  good  breeding,  that  very  few  will 
venture  on  the  friendly  office,  even  with  their  most 
intimate  friends.  It  is  no  proof  then  that  the  im 
putation  of  which  I  speak  is  groundless,  because  you 
may  not  have  heard  it  spoken  of  by  those  around 
you.  If  those  who  know  you  best,  and  love  you 
most,  are  not  respectfully  listened  to  on  such  a  subject, 
you  cannot  expect,  from  its  very  nature,  to  hear  of  it 
from  any  other  quarter.  I  have  known,  in  the  course 
of  my  life,  several  excellent  men,  whose  manners 
were,  in  various  respects,  so  extremely  faulty,  and 
even  disgusting,  that  they  were  objects  of  ridicule, 
and,  in  some  instances,  almost  of  scorn,  wherever 
they  went.  Their  good  qualities,  though  many  and 
striking,  were  absolutely  lost  sight  of,  on  account  of 
the  prominence  of  two  or  three  ridiculous  foibles. 
By  means  of  these  their  usefulness  was  not  only  im 
peded,  but  in  a  great  measure  destroyed.  And  all 
this,  because  they  were  unconscious  of  the  evil  them 
selves,  or  at  least,  of  the  extent  of  it :  and  their 
friends  had  not  been  faithful  enough  to  apprize  them 
of  that  which  all  who  conversed  with  them  saw  and 
deplored,  and  which  a  little  attention  and  resolution, 
especially  if  applied  in  early  life,  might  have  effectu 
ally  corrected. 

I  am  aware  that  many  very  worthy  men  entertain 
strong  prejudices  against  all  formal  precepts  or  exhor 
tations  on  the  subject  of  manners,  and  are  ready  to 
consider  them  as  worse  than  useless.  These  preju 
dices  arise  from  various  sources. 

In  some  they  are  the  result  of  ignorance.  Many 
pious,  conscientious  men,  and  even  some  clergymen, 


12  LETTERS   ON  CLERICAL   MANNERS. 

are  so  totally  ignorant  of  the  world ;  so  unacquainted 
•with  the  most  obvious  and  established  proprieties  of 
life ;  and  so  little  aware  how  greatly  a  striking  defect, 
as  to  this  point,  affects  any  man's  acceptance  and  use 
fulness  in  society,  that  when  they  hear  the  subject  in 
troduced  as  a  matter  of  serious  discussion,  they  con 
sider  it  as  beneath  their  attention.  Prejudices  arising 
from  such  a  source  arc,  surely,  unworthy  of  respect. 
As  well  might  we  allow  the  judgment  of  the  profound 
ly  illiterate  man  to  weigh  against  learning.  He  de 
spises  or  undervalues  that  of  which  he  is  not  a  com 
petent  judge ;  while  those  who  are  the  best  judges, 
that  is,  who  themselves  possess  the  accomplishment 
in  question,  and  who  have  had  the  most  ample  op 
portunity  of  witnessing  its  influence  and  value,  have 
always  been  found  to  estimate  it  most  highly.  I 
never  met  with  a  man  of  tolerable  manners  himself, 
who  did  not  consider  the  subject  as  very  important, 
and  worthy  of  the  diligent  attention  of  every  one 
who  desired  to  be  acceptable  and  useful  to  his  fellow 
men. 

The  prejudices  of  others  against  every  attempt  to 
regulate  and  polish  clerical  manners,  seem  to  arise 
from  that  eccentricity,  or,  as  I  would  rather  call  it, 
that  affectation  of  singularity,  which  prompts  them 
to  delight  in  those  manners  which  are  strange  and 
peculiar,  and  to  look  with  a  sort  of  contempt  on  all 
rules  of  behaviour.  There  are  persons,  and  even 
ministers  of  the  gospel,  who  love  to  be  singular ;  who 
take  pleasure  and  pride  in  being  thought  above  the 
ordinary  laws  of  social  intercourse :  who,  of  course, 
violate  those  laws  without  ceremony ;  and  make  no 
scruple  of  indulging  in  what  they  know  to  be  con- 


INTRODUCTORY.  13 

sidered  as  rough,  offensive  manners.  The  miserable 
vanity  of  being  thought  independent,  of  setting  at 
defiance  public  sentiment,  makes  them  entirely  under 
value,  for  themselves,  every  code  of  rules  of  which 
the  object  is  to  make  them  act  like  civilized  people. 
And  not  content  with  this,  they  endeavour  to  pour 
ridicule  on  every  attempt  either  to  form  or  enforce 
such  a  system  in  regard  to  others.  When  weak  or 
wicked  men  allow  themselves  to  take  this  ground,  it 
is  little  to  be  wondered  at,  and  will  probably  do  little 
mischief:  but  when  good  men  permit  themselves  to 
assume  so  absurd  a  position,  they  know  not  what  they 
do.  The  consequences  cannot  fail  to  be  injurious, 
and  sometimes  to  a  deplorable  extent. 

But  a  still  larger  class,  I  suspect,  are  prejudiced 
against  all  such  discussion  as  that  to  which  I  would 
request  your  attention,  from  an  entire  misapprehen 
sion  of  the  object  aimed  at  in  such  discussion.  Many 
have  seen  so  much  of  the  affectation  and  folly  of  false 
pretensions  to  politeness ;  and  heard  so  much  of  the 
hollow,  insincere  system  of  artificial  manners  incul 
cated  by  Lord  Chesterfield,  and  others,  of  the  same 
school,  who  have  sometimes  appeared  willing  to  sac 
rifice  every  substantial  quality  at  the  shrine  of  "the 
graces;" — that  they  have  conceived  a  disgust  at 
every  thing  like  rules  or  precepts  on  the  subject  of 
manners.  And  whenever  they  hear  the  subject  men 
tioned,  they  take  for  granted  that  the  object  aimed  at 
is  that  courtly  polish,  that  graceful  and  punctilious 
adjustment  of  smiles,  bows,  dress,  and  minute  atten 
tions,  which  form  so  large  a  part  of  the  Chesterfiel- 
dian  code.  Nothing,  my  dear  young  friend,  is  more 
remote  from  my  purpose  than  the  adoption  of  this 
2 


14  LETTERS   ON   CLERICAL   MANNERS. 

exceptionable,  and,  in  some  of  its  parts,  profligate 
system.  For,  although  it  certainly  embraces  many 
precepts  and  suggestions  which  are  worthy  of  the 
attention  of  every  man  who  wishes  to  be  acceptable 
in  well-bred  society,  it  also  embraces  much,  very 
much,  which  no  Christian  can  regard  but  with  un- 
mingled  abhorrence.  It  has  been,  indeed,  not  un 
justly  said,  by  some  one,  that  the  "Letters  to  his 
Son,"  of  that  far-famed  nobleman,  inculcate  "the 
morals  of  a  prostitute,  and  the  manners  of  a  dancing- 
master."  This  is  all  true;  and  no  one  reprobates 
the  spirit,  and  many  of  the  details,  of  those  "  Letters" 
more  heartily  than  he  who  addresses  you.  Still, 
however,  let  us  not  indulge  in  prejudice  against  a 
whole  subject,  because  it  has  been  weakly  or  wick 
edly  treated.  Let  us  not  imagine  that  it  is  unworthy 
of  our  serious  regard,  because  perverted  and  corrupt 
views  of  it  have  been  sometimes  taken.  No  man  in 
his  senses  considers  the  use  of  our  daily  food  as  im 
proper  or  unnecessary,  because  the  votaries  of  sensual 
indulgence  have  ransacked  all  the  stores  of  ingenious 
refinement,  to  pamper  the  appetite,  and  gratify  the 
palate,  and  have  sometimes  employed  the  most  shame 
ful  means  to  accomplish  their  object. 

Let  me  entreat  you,  then,  to  recollect,  that  when 
I  earnestly  recommend  to  you  the  cultivation  of 
proper  clerical  manners,  it  is  by  no  means  my  pur 
pose  to  recommend  those  starched,  artificial,  formal 
manners,  which  display  constant  effort  and  constraint ; 
or  those  ostentatious,  splendid,  and  gracefully  refined 
manners,  which  are  formed  upon  mere  worldly  prin 
ciples  ;  which  qualify  their  possessor  to  make  a  dis 
tinguished  figure  in  a  ball-room,  or  at  the  levee  of  a 


INTRODUCTORY.  15 

great  man,  and  which  manifest  that  he  has  studied 
Chesterfield  more  than  his  Bible.  So  far  from  this 
is  my  aim,  that  I  am  persuaded,  many  persons  who 
pass  for  well-bred,  and  even  highly  bred,  in  such 
scenes,  are  among  the  most  disgusting  and  trouble 
some,  and,  of  course,  among  the  worst-bred  people 
in  the  world.  But  my  object  is  to  recommend  those 
manners  which  become  the  Christian  gentleman ; 
which  naturally  flow  from  the  meekness,  gentleness, 
purity,  and  benevolence  of  our  holy  religion;  and 
which  both  the  precepts  and  examples  of  the  Bible 
equally  recommend. 

There  are  others,  who,  whenever  we  speak  of  ap 
propriate  clerical  manners,  consider  us  as  designing 
to  recommend  that  habitual  restraint  and  sanctimo 
niousness  of  demeanor,  which  approaches  to  a  sort  of 
professional  dissimulation.  They  suppose  that,  in. 
the  formation  of  clerical  character,  there  are  certain 
glosses  and  concealments  which  clerical  policy  re 
quires  to  be  studied,  and  which  are  intended  to 
deepen  and  extend  their  impression  on  the  popular 
mind.  And,  therefore,  whenever  they  hear  of  pre 
cepts  and  advices  to  candidates  for  the  ministry,  in 
relation  to  this  subject,  they  regard  them  as  making 
an  attempt  to  initiate  them  into  the  mysteries  of  their 
profession,  by  which  their  reign  over  the  minds  of 
men  may  be  more  effectually  maintained.  This 
seems  to  be  the  prevailing  opinion  of  infidels ;  and 
also  of  all  those  professed  friends  to  the  Christian 
ministry,  who,  being  in  a  great  measure  regardless  of 
spiritual  living,  and  holy  example  themselves,  are 
apt  to  refer  to  affectation,  and  even  to  hypocrisy, 
every  thing  which  would  establish  a  system  of  de- 


16  LETTERS    ON    CLERICAL    MANNERS. 

portment  more  retiring,  serious,  and  self-denied,  than 
their  own.  Such  artificial  manners,  it  must  be 
owned,  have  not  been  uncommon  among  ecclesiastics 
in  certain  parts  and  ages  of  the  world.  But  they  will 
be  regarded  with  unmingled  abhorrence  by  every 
honest  man,  to  say  nothing  of  Christian  principle.  I 
can  only  say,  that  I  neither  plead  nor  wish  for  any 
thing  of  this  kind.  My  object  is  by  no  means  to 
help  you  to  weave  a  "professional  cloak,"  for  the 
purpose  of  covering  mental  imbecility,  corrupt  prac 
tice,  or  sinister  design.  It  is  not  to  recommend  a 
buckram  dress,  for  the  purpose  of  repelling  familiari 
ty,  or  inspiring  with  awe.  But,  simply,  to  help  you 
to  appear,  what  you  ought  to  be,  —  a  pious,  benevo 
lent,  amiable  man ;  respectfully  attentive  to  the  wel 
fare  and  comfort  of  all  around  you;  and  seeking, 
habitually  and  supremely,  to  promote  the  best  interest 
of  mankind. 

By  good  manners,  then,  I  beg  you  will  understand 
me  to  mean  those  manners  which  Christian  purity 
and  benevolence  recommend,  and  which,  where  those 
graces  reign,  they  will  ever  be  found  substantially  to 
produce.  Dr.  Witherspoon,  in  his  "  Letters  on 
Education,"  while  strongly  urging  the  utility  and 
importance  of  polished  manners,  remarks,  that  "  true 
religion  is  not  only  consistent  with,  but  necessary 
to,  the  perfection  of  true  politeness  ;"  and  fortifies  his 
opinion  by  "a  noble  sentiment,"  as  he  calls  it,  of  the 
Prince  of  Conti,  viz.  that  "  worldly  politeness  is  no 
more  than  an  imitation  or  imperfect  copy  of  Chris 
tian  charity,  being  the  pretence,  or  outward  appear 
ance,  of  that  deference  to  the  judgment,  and  attention' 
to  the  interest  of  others,  which  a  true  Christian  has 


INTRODUCTORY.  17 

as  the  rule  of  his  life,  and  the  disposition  of  his 
heart."  And,  truly,  we  have  only  need  to  see  an 
example  of  that  unaffected  kindness,  affability,  re 
spectfulness,  gentleness,  and  attention  to  the  feelings 
and  comfort  of  all  around  us,  which  real  religion  at 
once  demands  and  inspires,  united  with  the  gravity, 
dignity,  and  prudence  becoming  those  who  remem 
ber  that  for  every  word  and  action  they  must  give 
an  account ;  —  we  have  only,  I  say,  to  see  this  happy 
union  of  qualities  fairly  exemplified  in  human  de 
portment,  to  be  convinced  that  nothing  can  be  more 
nobly  beautiful  or  attractive,  in  the  view  of  every 
thinking  beholder,  than  the  undissembled  expression 
of  pure  Christian  feeling :  and,  of  course,  that  to  be 
an  humble  and  assiduous  imitator  of  Christ  is  the 
shortest  way  for  a  minister  of  the  gospel,  or  any  other 
man,  to  exhibit  the  most  perfect  manners  of  which 
our  nature  is  capable. 

So  much  for  the  general  principle.  Cultivate  the 
Christian  temper,  and  you  will  always,  in  precisely 
the  same  proportion,  lay  the  best  and  the  only  true 
foundation  for  the  manners  which  I  recommend.  But 
if  you  wish  to  reduce  this  great  principle  to  practice, 
two  things  are  to  be  remembered. 

The  first  is,  that,  as  the  growth  of  Christian  prin 
ciple,  in  the  individual  heart,  is  a  gradual  process ;  as 
it  is  by  no  means  a  spontaneous  affair,  but  requires 
the  most  assiduous  and  laborious  culture ;  so  the 
drawing  out  of  that  principle  into  all  the  practical 
duties  of  life  is  far  from  being  an  easy  task.  It 
requires  unceasing  self-denial,  prayer,  and  watchful 
ness  ;  and  embraces  a  large  class  of  duties,  which 
cannot  be  expected  to  be  developed,  in  all  their  rela- 


18  LETTERS   ON   CLERICAL   MANNERS. 

tions  and  aspects,  without  being  made  the  object  of 
diligent  and  daily  attention.  Our  pride,  our  vanity, 
our  selfishness,  our  envy,  our  irascible  feelings,  our 
indolence,  and  indeed  every  corruption  of  our  nature, 
are  all  so  many  obstacles  to  the  faithful  discharge  of 
these  duties.  It  happens,  moreover,  that  the  applica 
tion  of  Christian  principle  to  the  various  departments 
of  social  intercourse,  in  all  their  interesting  and 
delicate  details ;  in  other  words,  the  code  of  what 
may  be  called  Christian  morals,  has  been  less  hap 
pily  illustrated  and  enforced  by  books  than  any  other 
part  of  Christian  truth  or  duty.  In  its  leading  out 
lines,  indeed,  it  has  been  often  and  well  exhibited : 
but  the  task  of  minutely  filling  up  what  the  scrip 
tures  have  so  divinely  sketched,  has  never  yet, 
unless  I  greatly  mistake,  been  satisfactorily  per 
formed.  And  yet,  perhaps,  there  is  no  subject,  which, 
on  a  variety  of  accounts,  requires  to  be  exhibited  in 
more  minute  detail,  or  urged  with  more  constant 
reiteration  than  this.  Still  no  popular,  adequate 
treatise  on  this  subject,  so  far  as  I  know,  is  to  be 
found.  And,  of  course,  those  who  desire  to  attain 
excellence  in  this  department  of  duty,  have  the 
greater  need  to  study  it  carefully  for  themselves,  and 
to  embrace  every  opportunity  of  becoming  more  and 
more  at  home  in  its  requisitions. 

The  second  consideration  which  deserves  our  no 
tice  is,  that  many  of  those  delicate  proprieties  of 
behaviour,  which  the  laws  of  social  intercourse  de 
mand,  though  founded,  in  general,  on  Christian  prin 
ciple,  may  be  considered  as,  in  part,  the  result  of 
conventional  agreement  among  well-bred  people. 
Of  course,  to  be  adequately  acquainted  with  them, 


INTRODUCTORY.  10 

requires  no  small  knowledge  of  the  world,  as  well 
as  knowledge  of  the  Bible,  and  of  other  good  books. 
That  young  man  will  find  himself  egregiously  de 
ceived,  who  imagines  that  he  can  gain  in  his  study 
all  the  information  that  is  necessary  on  this  subject. 
This  would  be  just  as  unreasonable  as  to  find  any 
one  expecting  to  attain  eminence  as  a  military  com 
mander,  without  ever  seeing  a  field  of  battle.  You 
must  be  acquainted  with  the  actual  world.  You  must 
see  and  study  man  as  he  is.  You  must  become  ac 
quainted  with  the  rules  which  regulate  social  inter 
course,  as  exemplified  in  polished  Christian  society. 
You  must  even  become  acquainted  with  "  the  world 
which  lieth  in  wickedness,"  and  know  something  of 
the  laws  which  govern  the  intercourse  of  those  who 
make  no  profession  of  religion,  that  you  may  know 
how  to  understand  and  treat  them  ;  how  to  meet  them 
on  their  own  ground,  and  to  adopt  the  best  methods 
of  conciliating  and  gaining  them.  You  must  not, 
for  a  moment,  suppose  that  what  is  called  a  know 
ledge  of  the  world,  necessarily  implies  conformity 
to  it.  All  that  it  implies,  and  all  that  I  would  re 
commend,  is  such  an  acquaintance  with  the  assem 
blage  of  facts  in  relation  to  this  subject,  as  will  enable 
you  to  adopt  them  where  they  are  good,  or  indiffer 
ent  ;  to  avoid  them  where  they  cannot  be  defended ; 
and  to  make  the  whole  subservient  to  the  interest  of 
your  divine  Master. 

Do  you  ask  me,  how  the  "  knowledge  of  the 
world,"  of  which  I  speak,  is  to  be  obtained?  I  an 
swer, —  Not  from  books;  they  cannot  teach  it;  though 
they  may  make  useful  suggestions,  and  may  p^t  you 
on  the  proper  track  for  learning,  which  alone  is  the 


20  LETTERS   ON   CLERICAL   MANNERS. 

humble  office  I  assign  to  this  little  volume.  —  Neither 
can  parents  always  teach  it ;  for  frequently  they  pos 
sess  it  not  themselves ;  and  even  when  they  do  possess 
it,  it  is  incomparably  more  difficult  to  be  conveyed 
to  others,  than  any  species  of  book  knowledge  that 
can  be  named.  Nor  is  it  to  be  learned  even  by  going 
continually  into  society,  as  many  have  done,  who, 
nevertheless,  were  as  ignorant  of  mankind  at  the  end 
of  a  long  life,  as  they  were  when  they  entered  on 
their  course.  —  But  if  you  desire  to  learn  it,  you  must, 
first  of  all,  be  in  good  earnest  in  paying  close  atten 
tion  to  the  subject.  You  must  feel  its  importance. 
While  you  study  carefully  the  best  examples  left  on 
record  in  the  sacred  scriptures,  you  must  study,  with 
no  less  care,  the  living  and  acting  world  around  you. 
You  must  have  an  eye  and  an  ear  on  the  watch  for 
instruction  respecting  it,  every  day  that  you  live, 
and  in  every  company  that  you  enter.  You  must 
watch  with  especial  vigilance,  every  part  of  th$  man 
ners,  deportment,  and  conversation  of  the  wise,  the 
virtuous  and  the  polished  with  whom  you  may  hap 
pen  to  associate  from  time  to  time.  The  true  reason 
why  so  many  are  in  the  world,  and  even,  sometimes, 
in  the  polite  and  great  world,  for  threescore  years 
together,  without  gaining  a  particle  of  what  we  call 
real  "knowledge  of  the  world,"  —  no  doubt  is,  that 
they  have  always  passed  along  through  society  either 
with  so  much  levity  and  inattention,  or  with  so  much 
hebetude  of  feeling,  as  to  this  particular  point,  that 
they  have  observed  nothing,  and,  of  course,  learned 
nothing.  They  have,  therefore,  closed  their  career, 
in  old,  age,  just  as  ignorant,  in  this  respect,  as  they 
were  in  the  tenderest  boyhood.  In  short,  if  men 


INTRODUCTORY.  21 

have  not  the  knack  of  closely  observing,  and  the 
faculty  also  of  laying  up  their  experience,  and  pro 
fiting  by  their  observation,  I  know  of  no  way  in 
which  they  can  hope  to  become  tolerable  adepts  in 
the  science  of  human  nature,  however  ample  and 
long  continued  the  external  advantages  which  they 
may  enjoy. 

Do  you  ask  me,  of  what  real  importance,  after  all, 
well  regulated  and  polished  manners  can  be,  to  a  man 
engaged  in  an  employment  so  elevated  and  momen 
tous  as  that  of  a  minister  of  the  gospel  ?  Is  it  not  a 
matter,  perhaps  you  will  inquire,  rather  too  small 
to  engage  the  attention  of  one,  whose  time  and  ta 
lents  ought  to  be  occupied  about  much  more  exalted 
things?  That  a  clergyman  ought  not,  and,  con 
sistently  with  his  usefulness,  cannot,  have  manners 
either  glaringly  ridiculous,  or  grossly  offensive,  you 
will  say,  you  allow :  but  where  is  the  great  advantage 
of  pushing  the  cultivation  of  the  exterior  beyond  this 
negative  character  ?  I  have  often  heard  suggestions 
of  this  kind ;  but  am  deliberately  of  the  opinion  that 
they  are  founded  in  false  and  narrow  views  of  human 
nature,  and  of  human  society. 

For,  in  the  first  place,  with  respect  to  large  num 
bers  of  those  with  whom  clergymen,  as  well  as  others, 
are  called  to  associate,  they  look  quite  as  much,  if 
not  more,  to  manners  than  to  solid  worth.  They  are 
poor  judges  of  talents,  learning,  prudence,  and  even 
piety ;  but  of  easy,  mild,  respectful,  amiable  manners, 
every  one  is  a  judge ;  and,  of  course,  every  one  is 
capable  of  being  favourably  impressed  by  them.  Can 
there  be,  then,  a  more  obvious  dictate  both  of  policy 
and  duty,  than  to  cultivate  that  which  to  multitudes 


22  LETTERS    ON   CLERICAL    MANNERS. 

is  more  attractive  than  real  merit ;  which  secures  to 
merit  a  hearing  and  an  influence  which  it  would  not 
otherwise  obtain ;  and  which  will  be  likely,  in  many 
cases,  to  open  a  door  to  usefulness,  which,  without  it, 
would,  in  all  probability,  have  continued  impenetrably 
closed  ?  In  repeated  instances,  have  I  known  men 
of  weak  minds,  and  of  small  information,  but  of  re 
markably  fascinating  manners,  carry  all  before  them, 
in  circles  of  society,  into  which  men  of  far  higher 
qualifications,  both  intellectual  and  moral,  but  defec 
tive  in  the  attractions  of  manner,  were  scarcely  able 
to  obtain  admittance.  A  soft,  insinuating  address 
has,  a  thousand  times,  rendered  its  possessor  trium 
phant,  when,  upon  every  principle  of  truth  and  jus 
tice,  he  ought  to  have  failed. 

But,  in  the  second  place,  it  is  not  only  true  that, 
in  very  large  portions  of  society,  a  well  regulated 
manner  is  every  thing,  atoning  for  the  want  both  of 
virtue  and  knowledge,  and  frequently  superseding 
the  highest  worth;  but  it  has  more  influence,  even 
with  the  most  discerning  and  virtuous,  than  is  com 
monly  imagined.  To  every  human  being,  that  which 
is  intrinsically  excellent  appears  doubly  attractive 
when  presented  in  a  pleasing  manner.  Truth,  even 
to  those  who  know  it  to  be  truth,  finds  a  more  cor 
dial  welcome ;  and  duty,  even  among  its  most  sincere 
and  enlightened  friends,  commands  a  more  ready 
obedience,  when  they  are  clothed  in  an  attractive 
garb,  and  speak  in  alluring  accents.  That  the  very 
same  words,  which,  when  uttered  by  some,  are  in 
tolerably  offensive,  when  spoken  in  the  mild  respect 
ful  manner  of  others,  are  welcome  and  even  delight 
ful  ;  that  the  very  same  action,  which,  performed  by 


INTRODUCTORY.  23 

some,  is  censured,  when  performed  by  others,  of 
perhaps  less  talent  or  virtue,  is  lauded  to  excess,  are 
among  the  most  notorious  facts  in  human  life ;  and 
that,  not  in  the  circles  of  the  ignorant  and  unprinci 
pled  only,  but  also  in  those  of  the  most  estimable 
portions  of  mankind. 

How  is  it  possible,  then,  for  a  thinking  man  to  con 
sider  the  subject  on  which  I  address  you  as  unworthy 
of  his  regard,  or  as  even  of  small  importance  ?  To 
adopt  this  opinion  is  equally  to  oppose  reason  and 
experience,  and  to  set  at  naught  some  of  the  most 
precious  means  of  gaining  access  to  the  human  heart. 

Let  me  entreat  you  to  remember,  too,  that  those 
who  bear  the  office  to  which  you  aspire,  stand  more 
peculiarly  in  need  of  the  aid  which  polished  and  at 
tractive  manners  furnish,  than  any  other  class  of  men, 
To  them  the  use  of  "  carnal  weapons"  is  interdicted. 
They  neither  have,  nor  ought  to  have,  as  ministers, 
any  other  influence  in  society,  than  that  which  arises 
from  the  sacredness  of  their  office,  the  excellence  of 
their  character,  and  the  attraction  of  their  manners. 
It  is  their  great  business  to  win  men  to  the  love  of 
the  truth  and  of  duty  by  moral  means,  and  among 
others,  by  exhibiting  in  their  own  temper  and  lives, 
the  meek,  lowly,  amiable,  and  benevolent  spirit  of 
the  religion  which  they  inculcate.  If  they  fail  of 
doing  this,  they  fail  in  one  of  the  most  important 
means  of  professional  success.  And  yet  it  is  plain 
that  every  minister  must  essentially  fail  here  who 
does  not  succeed  in  setting  forth,  in  his  own  person, 
a  style  of  manners  adapted  to  conciliate  the  respect 
and  good  will  of  all  whom  he  approaches. 

And  when   I   recollect  how  extremely  important 


24  LETTERS   ON   CLERICAL   MANNERS. 

the  first  steps  of  a  young  minister  are ;  at  how  early 
and  inexperienced  an  age  he  frequently  enters  on  his 
public  work ;  how  much  depends  on  the  character  of 
his  habits  and  manners  when  he  is  least  sensible  of 
the  fact ;  and  how  completely  he  may  prostrate  his 
dignity,  and  foreclose  his  usefulness,  by  a  few  ridicu 
lous  foibles,  or  inadvertent  habits,  of  the  existence  of 
which  it  would  be  sometimes  difficult  to  convince 
him  :  —  I  say,  when  I  recollect  all  these  things,  I  am 
astonished  that  candidates  for  the  ministry  think  so 
little  of  this  matter,  and  are  so  little  concerned  to 
form  a  style  of  manners,  which  may  be  conducive,  at 
once,  to  their  comfort  and  usefulness. 

Allow  me  further,  my  dear  young  friend,  to  re 
mark,  that  if  you  wish  to  succeed  in  forming  such 
manners  as  it  is  the  object  of  these  pages  to  recom 
mend,  you  must  begin  early  and  labour  patiently ; 
otherwise,  you  will  never  make  the  attainment.  As 
the  discipline  of  the  temper  and  feelings  ought  to 
be  commenced  with  the  earliest  dawn  of  reason,  and 
is  the  work  of  a  lifetime ;  so  the  discipline  of  the 
manner^,  if  the  expression  may  be  allowed,  depend 
ing,  as  it  does,  for  success  on  "ruling  our  spirits," 
should  be  begun  as  early  as  possible ;  the  sooner  the 
better.  Say  not,  it  is  too  soon  for  you  to  begin  to 
"put  on  the  clergyman,"  when  you  are  only  in  the 
second  year  of  your  theological  studies.  Let  me  tell 
you,  my  friend,  if  you  begin  now,  and  labour  in  this 
species  of  culture  with  the  utmost  assiduity,  I  shall 
consider  you  as  doing  great  things  if  you  succeed  in 
forming  even  tolerable  clerical  manners  by  the  time 
you  are  ready  to  enter  the  pulpit.  It  is,  as  I  have 
already  said,  a  gradual  work.  In  the  conflict  with 


INTRODUCTORY.  25 

your  old  habits,  and  your  unhallowed  feelings,  you 
will  have  many  a  painful  struggle,  and  will  probably 
suffer  many  a  discouraging  defeat.  It  will  be  much 
if  you  ultimately  gain  the  victory.  If  you  are  so 
happy,  you  will  find  it  to  be  no  easy  conquest.  But, 
when  gained,  it  will  be  the  most  glorious  and  the 
most  precious  of  all  victories  —  a  victory  over  your 
self.  ' 

You  will  perceive  that  my  counsel  extends  beyond 
the  time  that  you  propose  to  spend  in  the  Theologi 
cal  Seminary,  and,  indeed,  will  apply,  in  some  of  its 
parts,  to  the  whole  of  your  clerical  life,  should  it  be 
ever  so  long.  This  was  expressly  intended.  It  oc 
curred  to  me  that  a  little  manual,  addressed  to  one 
of  those  who  bear  to  me  the  relation  of  pupils,  adapt 
ed  to  promote  his  benefit,  not  only  while  he  continues 
in  the  institution  of  which  I  am  an  officer,  but  when 
he  shall  have  taken  his  leave  of  it,  nay,  as  long  as  he 
lives,  might,  at  the  same  time,  if  given  through  the 
medium  of  the  press,  be  of  some  use  to  others,  to 
whom  I  have  had,  and  may  yet  have,  the  honour  and 
the  pleasure  to  stand  in  the  same  relation ;  not  merely 
in  the  beginning,  but  throughout  the  whole  of  their 
course.  And  if  the  following  pages  should  be  blessed, 
in  the  smallest  degree,  to  your  advantage,  or  that  of 
any  other  individual,  in  preparing  for  a  profession 
which  I  love,  I  shall  consider  myself  as  abundantly 
rewarded. 

I  will  only  add,  that  in  preparing  this  little  system 
of  advices,  I  have  by  no  means  forgotten  how  small 
my  title  is  to  assume  the  office  of  teacher  on  such  a 
subject.  It  is  a  maxim  in  physical  science,  that  a 
stream  can  never,  in  ordinary  circumstances,  rise 
3 


26  LETTERS    ON    CLERICAL   MANNERS. 

higher  than  its  fountain.  If  I  thought  this  maxim 
applied  as  rigidly  to  intellectual  and  moral  culture,  I 
should  lay  down  my  pen  in  despair :  or  rather,  I 
should  not  have  dared  to  take  it  up  for  the  purpose 
of  discussing  a  subject  at  once  so  delicate  and  difficult. 
But  it  does  not.  Nothing  is  more  common  than  to 
see  pupils  rising  far  higher  than  their  instructors  in 
knowledge  and  practical  wisdom.  This  thought  com 
forts  and  animates  me  in  the  undertaking.  My  office 
having  placed  me  in  the  way  of  perceiving  how  greatly 
a  body  of  precepts  and  suggestions  on  this  subject  is 
needed — having  never  seen  any  thing  which  appeared 
to  me  to  approach  toward  answering  the  purpose  in 
view — knowing  that  all  that  many  ingenuous  youth 
need  to  put  them  on  the  right  track,  is  a  collection 
of  hints,  for  setting  their  own  minds  at  work — and 
hoping  that  what  is  "sown  in  weakness,"  may  be 
"raised  in  power,"  I  venture  to  make  the  attempt 
which  the  title  of  these  letters  announces.  May  our 
common  Master  accept  and  bless  it ! 


LETTER   II. 


See  that  ye  walk  circumspectly,  not  as  fools,  but  as  wise.  —  EPH. 
v.  15. 


GENERAL   CHARACTERISTICS    OF   CLERICAL   MANNERS. 

MY  DEAR  YOUNG  FRIEND:  —  In  pursuing  the  subject 
introduced  to  your  view  in  the  preceding  letter,  a 
question  presents  itself,  which  seems  to  require  some 
discussion,  before  we  proceed  to  the  details  which  are 
intended  to  occupy  the  following  pages.  The  question 
is  this  —  Is  there  any  thing  peculiar  in  the  style  of 
manners  proper  for  a  minister  of  the  gospel  ?  Ought 
the  manners  of  a  clergyman  perceptibly  to  differ  from 
those  of  a  well-bred  man  of  a  secular  profession  ?  I 
think  they  ought.  That  is  to  say,  I  am  clearly  of 
the  opinion  that  they  ought  to  bear  a  stamp,  in  a  va 
riety  of  particulars,  characteristic  of  the  hallowed 
spirit  and  sacred  office  with  which  they  are  connected. 
All  other  professional  men,  indeed,  would  be  the  better 
for  having  the  same  sort  of  manners  that  I  am  about 
to  recommend  to  ministers  of  the  gospel ;  but  with 
respect  to  the  latter,  they  are  so  indispensably  ne 
cessary  to  the  complete  attainment  of  all  those  ad 
vantages  which  manners  can  impart  to  their  pos 
sessor,  that  they  may  be  said,  without  impropriety,  to 
be  peculiarly  clerical  in  their  nature. 

(27) 


28  LETTERS   ON   CLERICAL   MANNERS. 

•If  I  were  to  attempt  to  exhibit  the  peculiarity  in 
question,  I  should  say  it  may  be  expressed  in  six 
words  —  Dignity,  Gentleness,  Condescension,  Affa 
bility,  Reserve,  and  Uniformity. 

1.  Dignity.  By  this  I  mean  that  happy  mixture  of 
gravity  and  elevation  in  human  deportment,  which 
evinces  a  mind  habitually  thoughtful,  serious,  and  set 
on  high  things.  An  air  and  manner  opposed-  to 
levity ;  opposed  to  that  propensity  to  jesting,  which 
is  so  often  manifested  by  some  who  bear  the  sacred 
office ;  opposed  to  what  is  grovelling ;  opposed,  in 
short,  to  every  species  of  lightness  or  volatility, 
which,  however  tolerated  in  young  persons  of  secu 
lar  professions,  is  barely  tolerated,  even  in  them,  and 
certainly  adds  nothing  to  their  respectability  in  the 
view  of  any  one :  but  which,  in  ministers  of  the  gos 
pel,  is  peculiarly  unseemly,  and  never  fails  to  lower 
the  estimation  in  which  they  are  held  by  all  discern 
ing  people.  I  have  often  thought,  my  young  friend, 
that  you  were  by  far  too  ready  to  give  way  to  your 
risible  feelings.  Every  public  man,  and  especially 
every  clergyman,  ought  to  cultivate  that  habitual 
sedateness,  and  command  of  his  countenance,  which 
will  prevent  his  being  the  sport  of  every  ludicrous 
occurrence,  or  merry-andrew,  who  may  happen  to  be 
presented  to  his  view. 

The  dignity  of  which  I  speak  also  requires  its 
possessor  to  avoid  those  companies,  in  which  lan 
guage  and  scenes  are  likely  to  be  exhibited,  which 
ought  not  to  be  even  witnessed  by  a  minister  of  the 
gospel.  If  any  thing  of  this  kind  be  expected  in  a 
company  before  it  assembles,  a  minister  ought  to  de 
cline  making  one  of  its  number.  And  if,  after  he 


GENERAL   CHARACTERISTICS.  29 

has  joined  it,  there  be  any  indication  of  the  approach 
of  such  scenes,  he  ought  to  take  an  early  opportunity 
of  escaping  before  they  actually  make  their  appear 
ance.  Even  dining  or  tea  parties,  in  which  any 
thing  like  the  reign  of  levity,  and  especially  of 
revelry,  is  anticipated,  ought  to  be  invariably  shunned 
by  an  ambassador  of  Christ.  That  you  will  not 
allow  yourself  to  be  present  at  places  in  which  cards 
or  dancing  are  made  a  part  of  the  professed  and 
prominent  entertainment,  I  take  for  granted.  But  I 
will  go  further.  When  you  are  invited  even  to  what 
are  called  family  parties,  and  you  find  either  cards 
or  dancing  about  to  be  introduced,  though  it  be  on 
the  smallest  scale,  and  in  the  most  domestic  way, 
make  a  point  of  withdrawing.  It  is,  on  all  accounts, 
better  to  be  absent.  When  a  clergyman  allows  him 
self  to  be  found  in  the  midst  of  exhibitions  of  this 
nature,  though  he  take  no  part  in  them,  yet,  if  he 
have  a  proper  sense  of  Christian  and  ministerial  duty, 
he  will  be  more  or  less  embarrassed ;  and,  if  he 
attempt  to  be  faithful  in  reproof  or  remonstrance, 
may,  perhaps,  do  more  harm  than  good.  Many  a 
minister  of  Christ,  in  these  circumstances,  has  been 
involved  in  conflicts,  in  the  course  of  which  his  feel 
ings  have  been  lacerated,  his  dignity  lowered,  and 
his  comfort  wounded  in  no  small  degree.  Lay  it 
down  as  a  fixed  principle,  that  you  cannot  possibly 
be  in  light,  frivolous  company,  or  where  frivolous 
engagements  are  going  on,  even  if  there  be  no  other 
mischief,  without  having  your  dignity  impaired.  If 
the  gravity  and  respectability  of  your  character  do 
not  prevent  every  thing  unseemly,  or  approaching  to 
it,  from  occurring,  it  is  no  place  for  you.  How  much 
3* 


30  LETTERS    ON    CLERICAL   MANNERS. 

better  is  it,  with  a  wise  caution,  to  avoid,  as  far  as 
possible,  all  such  embarrassing  places  and  companies ! 
"The  prudent  man  foreseeth  the  evil,  and  hideth 
himself." 

The  dignity  of  which  I  speak  should  also  prevent 
ministers,  however  youthful,  from  engaging  in  many 
of  those  recreations,  which  may  not  be  unsuitable 
for  others,  but  in  which  one,  who  is  officially  bound 
to  be  grave,  ought  not  to  indulge.  If  you  happen  to 
be  thrown  into  young  company,  and  any  of  the  little 
plays,  which  are  frequently  resorted  to  by  youth  of 
both  sexes,  for  passing  away  time,  happen  to  be  in 
troduced,  it  will  be  by  no  means  proper  that  you 
take  any  part  in  them.  However  admissible  such 
plays  may  be  for  children,  or  for  those  who  are  just 
rising  above  the  age  of  children,  a  minister,  or  a  can 
didate  for  the  holy  ministry,  ought  to  be  more  gravely 
and  appropriately  employed. 

Again ;  the  dignity  of  manner  which  I  wish  to 
inculcate,  may  be  impaired  by  various  little  infelici 
ties  of  deportment  into  which  those  who  are  not 
prudently  and  delicately  on  their  guard,  may  be  be 
trayed.  I  have  known  worthy  men,  who  had  so 
little  knowledge  of  human  nature,  and  so  little  sense 
of  propriety,  that  they  suffered  themselves  to  be  in 
volved  in  angry  contention  with  ostlers,  with  stage- 
drivers,  with  boatmen,  arid  other  coarse  and  vulgar 
men,  with  whom  they  were  brought  in  contact. 
Carefully  avoid  every  thing  of  this  sort.  llather 
suffer  wrong,  than  run  the  risk  of  a  public  conflict 
with  those  who  are  generally  rude  and  foul-mouthed, 
and  too  often  altogether  lawless.  It  is  unbecoming 
enough  for  any  grave  man  to  be  involved  in  such  con- 


GENERAL   CHARACTERISTICS.  31 

troversies;  but  for  a  clergyman,  it  is  peculiarly  un 
becoming.  I  might  not  always  estimate  his  talents  ; 
but  I  should  certainly  always  estimate  his  personal 
dignity  by  observing  the  degree  of  care  and  vigilance 
with  which  he  avoided  rencounters  of  this  kind. 

Further ;  when  I  speak  of  dignified  manners  in  a 
minister  of  the  gospel,  I  refer  to  that  character  of 
deportment  which  is  opposed  to  littleness,  not  to 
say  meanness,  in  his  dealings.  There  is  often  found, 
in  this  respect,  in  some  ministers,  otherwise  men  of 
great  excellence,  a  striking  want  of  just  taste  and 
delicacy.  They  can  higgle  and  chaffer  about  a  cent, 
with  almost  as  much  pertinacity  as  might  be  expected 
from  a  beggar.  They  can  resort  to  as  many  petty 
arts  for  gaining  a  favourable  bargain,  even  in  the 
smallest  affair,  as  if  dexterity  in  dealing  were  their 
trade.  And,  even  with  the  poorest  individuals  with 
whom  they  deal,  they  are  ready  to  contend  about  a 
trifle  with  the  most  determined  obstinacy.  In  short, 
I  have  known  men  of  the  sacred  profession,  in  whom 
the  rage  for  little  savings,  in  all  their  pecuniary 
transactions,  appeared  to  be  a  besetting  infirmity,  and 
to  follow  them  through  their  whole  course,  and  on 
some  occasions  led  them  to  exhibit  themselves  in  a 
point  of  light  altogether  unworthy  of  their  office.  In 
making  these  remarks,  I  have  no  design  to  censure 
that  habitual,  and  even  rigid  economy,  which  must, 
of  necessity,  and  certainly  ought  to  be  practised,  by 
those  whose  circumstances  are  narrow,  and  who  have 
no  means  of  enlarging  them ;  and  this  is  probably  the 
case  with  a  majority  of  those  who  devote  themselves 
to  the  service  of  the  church.  In  all  such,  a  constant 
care  to  guard  against  unnecessary  expenditure  is  not 


32  LETTERS   ON   CLERICAL   MANNERS. 

only  allowable,  but  is,  doubtless,  a  Christian  duty. 
But  there  is  a  wide  difference  between  this,  and  con 
ducting  pecuniary  expenditures,  when  we  resolve  to 
incur  them,  in  a  pitiful  manner;  a  manner  which 
indicates  a  mind  inordinately  set  on  the  most  paltry 
gains  and  savings.  I  remember  once  to  have  re 
ceived  a  very  unfavourable  impression  of  a  clergy 
man,  on  observing  that  he  employed  a  considerable 
portion  of  precious  time,  and  expended  no  small 
share  of  ingenuity,  in  recovering  from  a  particular 
friend  five  cents,  when  he  had  just  received  from  that 
friend  what  was  of  more  value  than  ten  times  that 
amount. 

Again ;  the  dignity  which  I  recommend,  is  opposed 
to  all  those  arts  in  social  intercourse,  which,  though 
not  really  crooked  or  disingenuous,  yet  approach  the 
confines  of  what  is  so,  and  may  possibly  be  liable, 
with  some,  to  that  imputation.  Make  it  a  sacred 
point  never  to  engage  in  any  covert  or  questionable 
course  of  action.  Let  both  your  speech  and  your 
conduct  be  always  so  perfectly  fair,  candid  and  hon 
ourable,  that  the  more  they  are  scrutinized,  the  more 
perfectly  correct  and  creditable  they  will  appear. 
Never  venture,  in  any  case,  or  for  the  purpose  of 
gratifying  any  person  whatever,  to  do  or  say  that 
which,  if  it  should  become  fully  known  to  the  pub 
lic,  would  place  your  character  in  an  undesirable 
point  of  light.  Even  if  the  disclosure  of  it  be  very  far 
from  fixing  the  charge  of  dishonesty  upon  you ;  yet 
if  it  may  expose  you  to  the  charge  of  littleness,  of 
imprudence,  of  paltry  management,  or  of  undignified 
interference  in  the  affairs  of  others,  you  will  furnish 


GENERAL   CHARACTERISTICS.  33 

matter  of  regret  to  every  serious  friend  of  clerical 
character. 

I  will  only  add,  that  another  characteristic  and 
advantage  of  dignity  in  manners,  is,  that,  when  pro 
perly  exercised,  it  tends  to  repress  the  risings,  and 
repel  the  approaches  of  impertinence.  I  have  seen 
many  men  in  whose  presence  it  was  impossible  to 
take  any  improper  liberty.  Not  because  they  were 
haughty,  overbearing,  or  sanctimonious;  but  because 
there  was  such  a  mixture  of  gravity,  respectfulness, 
and  benevolence  in  their  whole  air  and  manner,  that 
the  impertinent,  the  frivolous,  and,  of  course,  the 
profane,  were  abashed  in  approaching  them.  "  There 
is  something  defective,"  says  the  eloquent  Wm.  Jay, 
"  especially  in  a  minister,  unless  his  character  pro 
duces  an  atmosphere  around  him,  which  is  felt  as 
soon  as  entered.  It  is  not  enough  for  him  to  have 
courage  to  reprove  certain  things ;  he  sho'uld  have  dig 
nity  enough  to  prevent  them;  and  he  will,  if  the 
Christian  be  commensurate  with  the  preacher,  and  if 
he  c  walk  worthy  of  God,  who  hath  called  us  into  his 
kingdom  and  glory.'  "* 

2.  Gentleness.  By  this  you  will  readily  perceive 
to  be  meant  that  habitual  mildness  of  disposition, 
and  softness  of  manner,  which  carefully  guard  against 
every  thing,  in  speech  or  behaviour,  adapted  unne 
cessarily  to  offend  or  to  give  uneasiness.  It  is  op 
posed  to  every  kind  of  harshness  or  undue  severity, 
and  forms  a  deportment  calculated  to  conciliate  and 
attract  all  to  whom  it  is  manifested.  You,  doubtless, 
remember  that  this  disposition,  and  the  correspond 
ing  expressions  of  it,  are  represented  in  scripture  as 

*  Life  of  Winter,  p.  299. 


34  LETTERS   ON   CLERICAL   MANNERS. 

among  the  fruits  of  the  Spirit.  "  The  wisdom  that  is 
from  above,"  says  the  apostle  James,  "is  gentle." 
And  the  apostle  Paul,  speaking  particularly  of  minis 
ters,  says,  "  The  servant  of  the  Lord  must  not  strive, 
but  be  gentle  unto  all  men,  patient,  in  meekness  in 
structing  those  that  oppose  themselves." 

I  am  aware,  indeed,  that  gentleness  has  been  con 
founded  by  many  with  something  very  different,  and 
by  no  means  laudable.  It  has  been  considered  and 
despised,  as  that  tame,  passive  spirit,  which  knows 
not  how  to  deny  the  most  unreasonable  request,  or 
to  resist  the  most  unjust  encroachment.  There  can 
not,  however,  be  a  greater  mistake.  Some  of  the 
firmest  men  in  the  maintenance  of  their  own  princi 
ples  that  I  have  ever  seen,  were  remarkable  for  the 
mildness  and  gentleness  of  their  manners.  Perhaps 
it  may  even  be  said,  that  those  who  have  been  most 
distinguished  for  the  exercise  of  courage,  as  a  moral 
quality,  have  been,  at  the  same  time,  the  most  signal 
examples  of  bland  and  accommodating  deportment. 
"True  gentleness,"  says  one,  "is  to  be  carefully  dis 
tinguished  from  the  mean  spirit  of  cowards,  and  the 
fawning  assent  of  sycophants.  It  renounces  no  just 
right  from  fear ;  it  gives  up  no  important  truth  from 
flattery.  It  is,  indeed,  not  only  consistent  with  a 
firm  mind,  but  it  necessarily  requires  a  manly  spirit, 
and  a  fixed  principle,  in  order  to  give  it  any  real  va 
lue.  It  stands  opposed  to  harshness  and  severity,  to 
pride  and  arrogance,  to  violence  and  oppression.  It 
is  properly  the  manifestation  of  that  part  of  charity 
which  makes  us  unwilling  to  give  pain  to  any  of  our 
brethren.  Compassion  prompts  us  to  relieve  their 
•wants :  forbearance  prevents  us  from  retaliating  their 


GENERAL   CHARACTERISTICS.  35 

injuries  :  meekness  restrains  our  angry  passions  :  can 
dour  our  severe  judgments :  but  gentleness  corrects 
whatever  is  offensive  in  our  manners ;  and  by  a  con 
stant  train  of  humane  attentions,  studies  to  alleviate 
the  burden  of  human  misery." 

A  conscientious  man,  who  is  habitually  intent  on 
doing  good,  will  find  occasion  almost  every  hour  that 
he  spends  in  company,  for  the  exercise  of  this  invalu 
able  spirit,  and  the  deportment  to  which  it  prompts. 
The  occasions  are  extremely  few  in  the  walks  of  social 
intercourse,  in  which  a  blunt,  rough,  or  authoritative 
manner  is  either  proper  or  profitable.  Whereas,  by 
a  soft  answer  we  may  turn  away  wrath ;  by  a  mild, 
respectful  address,  we  may  at  once  reprove  imperti 
nence,  disarm  violence,  and  even  put  brutality  to 
shame.  By  making  a  point  of  accosting  all  whom 
we  approach  with  tones  as  well  as  expressions  of  a 
kindly  and  conciliatory  character,  we  may  often  open 
a  way  for  the  reception  of  truth  into  minds  which 
might  have  been  otherwise  invincibly  closed  against 
it.  Learn,  then,  the  happy  art  of  conversing  with 
gentleness,  of  giving  your  commands  with  gentle 
ness,  of  arguing  with  gentleness,  of  contending  with 
gentleness,  of  even  reproving  with  gentleness,  that 
is,  of  guarding  against  every  thing  harsh,  passionate, 
or  boisterous  in  your  mode  of  administering  reproof. 
Nay,  do  not  think  it  strange  if  I  go  further  still,  and 
recommend  that  you  cultivate  gentleness  in  all  your 
actions  and  movements;  in  walking;  in  changing 
your  place  in  the  parlour ;  in  opening  and  shutting 
doors,  and  in  all  similar  actions.  There  is  more  dig 
nity  in  this  mode  of  conducting  our  movements  than 
in  any  other.  There  is  also  more  safety ;  for  a  very 


36  LETTERS   ON   CLERICAL   MANNERS. 

large  part  of  the  casualties  by  which  our  persons  are 
injured,  are,  doubtless,  induced  by  the  want  of  gen 
tleness.  Can  it  be  considered  as  becoming  to  see  a 
grave  divine  skipping  about  with  the  impetuosity  of 
a  boy ;  slamming  doors  as  if  in  a  passion ;  jerking 
chairs  and  other  movables,  which  he  may  have  oc 
casion  to  handle,  as  if  snatching  them  from  robbers ; 
or  passing  along  the  streets  with  that  kind  of  mili 
tary  air  and  rapid  step,  which  might  be  expected  in 
one  who  was  walking  for  a  wager? 

3.  Condescension.  If  you  live  to  be  a  minister, 
a  large  part  of  your  social  and  professional  inter 
course  will  be  with  those  who,  according  to  popular 
language,  are  your  inferiors.  To  the  poor,  the  de 
serted,  the  friendless,  the  afflicted,  if  you  possess  the 
spirit  of  Christ,  your  attention  will  be  incessant  and 
unwearied.  It  is,  therefore,  of  peculiar  importance 
that  you  acquire  the  art  of  treating  such  persons  in 
a  manner  best  adapted  to  soothe  their  feelings,  inspire 
their  confidence,  and  win  their  affections.  This 
can  be  done  only  by  habits  of  condescension ;  that 
is,  laying  aside  every  thing  like  an  air  of  haughti 
ness  or  superiority,  and  addressing  them  in  the 
tones  and  language  of  benevolent  respect.  Guard 
against  reminding  them  continually,  by  your  looks 
and  expressions,  that  you  consider  them  as  beneath 
you.  Go  to  their  dwellings  as  a  friend  and  com 
forter.  Listen  with  patient  attention  to  their  com 
plaints  and  requests.  Manifest,  what  you  ought  un 
doubtedly  to  feel,  a  readiness  to  serve  them  to  the 
utmost  of  your  power.  Remember  that  your  Master, 
while  upon  earth,  was  peculiarly  attentive  to  the  in 
digent  and  the  miserable ;  and  that  the  most  tender 


'GENERAL  CHARACTERISTICS.  37 

and  condescending  language  that  ever  escaped  from 
his  lips,  was  addressed  to  such  persons,  or  had  a  re 
ference  to  them. 

Let  me  entreat  you  not  only  to  manifest  quite  as 
much  alacrity  in  finding  out  the  hovel  of  poverty, 
and  the  couch  of  suffering,  as  the  mansion  of  the 
rich,  and  the  table  of  feasting ;  but  also,  when  you 
have  found  the  abode  of  penury  and  affliction,  to 
enter  it  in  the  kindliest  manner ;  to  accost  every 
member  of  the  humble  circle  with  Christian  respect 
and  sympathy  ;  to  seat  yourself  by  the  bedside  of  the 
sick  and  dying  with  affectionate  benevolence ;  to  pour 
the  light  of  instruction,  and  the  oil  of  consolation 
into  their  minds  with  tenderness  and  patience;  and 
to  accommodate  yourself,  as  your  Master  would  have 
done,  to  all  their  wants,  and  ignorance,  and  darkness, 
arid  doubts,  and  trials.  Receive  their  civilities  with 
thanks.  Accept  of  their  homeliest  fare  with  cor 
diality  ;  and  study  to  convince  them,  by  every  pro 
per  method,  that  you  heartily  wish  them  well,  and 
are  ready  to  do  them  good.  Need  I  say  that  such 
things  are  grateful  to  them  to  a  degree  not  easily  ex 
pressed  ?  One  of  the  most  excellent  ministers  I  ever 
knew;  a  man  of  refinement  and  polish,  as  well  as  of 
ardent  piety,  exceeded  most  of  my  clerical  acquaint 
ance  in  his  incessant  attentions  to  the  poor.  lie 
would  go  to  the  houses  of  the  meanest  and  poorest, 
with  an  ease  and  freedom  truly  exemplary;  would 
seat  himself  on  a  broken  stool  or  block  of  wood, 
and  appear  to  enjoy  himself  as  if  he  were  in  the  most 
convenient  parlour ;  and  would,  with  a  singular  feli 
city  of  manner,  place  those  whom  he  addressed  just 
aa  much  at  case,  as  if  they  were  conversing  with  an  • 
4 


38  LETTERS   ON   CLERICAL   MANNERS. 

equal.  It  was  in  reference  to  him  that  a  poor  but 
eminently  pious  old  woman  said  —  "  0,  sir,  you  can 
not  think  how  kind  and  good  he  is.  lies  not  a  lit 
of  a  gentleman.  He  comes  in,  and  sits  down  in 
my  poor  place  here,  just  as  if  he  had  been  used  to 
being  with  the  like  of  me  all  his  days."  Though 
I  knew  the  venerable  man  to  be  a  real  and  uncom 
monly  well-bred  gentleman,  I  was  particularly  struck 
with  the  old  woman's  significant  language,  "  He's 
not  a  bit  of  a  gentleman;"  and  thought  it  one  of 
the  highest  compliments  she  could  pay  him.  She 
had,  no  doubt,  been  accustomed  to  associate,  in  her 
own  mind,  that  title  with  manners  of  the  supercilious, 
revolting  kind ; — an  association  to  which,  I  am  sorry 
to  say,  the  manners  of  many,  who  would  be  thought 
real  gentlemen,  give  too  much  countenance. 

4.  Affability.  This  quality  of  manners  is  allied 
to  the  last  mentioned  characteristic,  but  still  it  is 
not  the  same.  An  affable  man  is  one  who  may  be 
approached  and  accosted  without  embarrassment  or 
difficulty ; — one  who  has  the  happy  talent  of  conver 
sing  pleasantly  and  courteously,  and  of  placing  every 
one  in  conversation  with  him  perfectly  at  his  ease. 
The  opposites  of  this  quality  are  coldness,  haughti 
ness,  habits  of  taciturnity,  arising  from  whatever 
cause,  and,  in  short,  every  thing  in  manner  that  is 
adapted  to  repel,  or  to  prevent  freedom  and  comfort 
of  approach.  On  the  other  hand,  the  dispositions 
which  lead  to  affability  of  manner,  are  good-nature, 
benevolence,  and  that  habitual  kindness  of  feeling, 
•which  rejoices  in  the  welfare  of  all,  and  especially  of 
those  who  look  to  us  for  instruction,  counsel,  or  any 
other  benefit. 


GENERAL   CHARACTERISTICS.  39 

Now  it  is  manifest  that  all  classes  of  men,  and 
especially  of  those  who  are  commonly  called  profes 
sional  men,  would  find  great  advantage  in  cultivating 
the  affability  of  which  I  speak.  In  fact  its  advantages 
in  conciliating  public  favour,  and  in  facilitating  social 
intercourse,  are  incalculable.  But  to  the  minister 
of  the  gospel,  the  importance  of  this  social  quality 
is  peculiar.  A  physician  or  lawyer  may  be  remark 
ably  deficient  in  affability,  and  yet  his  professional 
reputation  and  even  usefulness  may  sustain  no  mate 
rial  drawback  on  this  account.  But  when  a  minister 
of  the  gospel  is  thus  deficient,  it  may  be  maintained 
that  his  usefulness  cannot  fail  of  being,  in  all  cases, 
proportionably  diminished.  He  is  not  only  called  to 
visit  "from  house  to  house;"  to  address  all  classes  of 
persons  on  the  most  important  of  all  subjects ;  and  to 
study  to  gain  access  to  the  minds  of  the  high  and  the 
low,  the  rich  and  the  poor,  the  learned  and  the  igno 
rant  ;  but  all  descriptions  of  persons  are  in  the  habit 
of  resorting  to  him,  in  private  as  well  as  in  public, 
for  counsel  and  aid.  The  perplexed,  the  doubting, 
the  timid,  the  feeble-minded,  the  tempted,  the  de 
sponding,  are  all,  it  may  be,  in  succession,  seeking  in 
him  a  counsellor  and  guide.  How  unhappy,  when  his 
personal  manners  are  such  as  to  repel  and  discourage ! 
How  unhappy,  nay,  in  some  cases,  how  fatal  to  the 
eternal  interests  of  men,  when  instead  of  a  manner 
which  invites  confidence,  and  inspires  freedom  of 
communication,  the  ambassador  of  Christ,  by  his  re 
pulsive  mode  of  address,  as  it  were  "  breaks  the  bruis 
ed  reed,"  "quenches  the  smoking  flax,"  or  so  com 
pletely  chills  and  discourages  the  anxious  inquirer,  as 
to  deter  him  from  ever  making  a  second  visit !  It  ia 


40  LETTERS   ON  CLERICAL   MANNERS. 

manifest,  then,  that  by  a  remarkable  deficiency  in 
the  quality  under  consideration,  ministers  will  not 
only  lose  much  in  regard  to  public  favour  and  ac 
ceptance  ;  but  what  is  infinitely  more  important,  by 
this  deficiency,  they  may  be  the  means  of  repelling 
from  the  church  of  God  many  a  soul  who  was  on 
the  road  to  salvation,  and  who,  but  for  this  cause, 
might,  humanly  speaking,  have  reached  the  blessed 
goal. 

Say  not  that  an  affable  man,  like  a  poet,  must  be 
born,  but  cannot  be  made.  That  constitutional  tem 
perament  has,  in  many  cases,  much  to  do  with  this 
thing,  is  not  denied.  But  it  is  utterly  denied  that 
the  faculty  of  which  I  speak  is  beyond  the  reach 
of  successful  cultivation.  Only  lay  to  heart  the 
importance  of  the  attainment,  and  strive  and  pray  to 
be  enabled  to  make  it,  and  your  labour  will  not  be  in 
vain.  But  there  may  be  a  mistake  here.  In  at 
tempting  to  be  affable,  be  not  fawning.  In  endeav 
ouring  to  invite  freedom  and  confidence,  do  not  break 
down  the  barriers  of  the  most  perfect  mutual  respect. 
For,  in  order  to  form  a  complete  finish  in  clerical 
manners,  there  must  be  a  proper  attention  to  that 
respect  which  is  due  to  the  man,  and  his  office, 
as  well  as  that  which  is  due  to  those  with  whom  he 
converses. 

5.  Reserve.  By  this  I  mean,  not  the  opposite 
of  frankness ;  but  a  manner  standing  opposed  to 
excessive  and  unseasonable  communicativeness.  This 
is  in  no  respect  inconsistent  with  any  thing  which 
has  been  already  recommended.  The  most  attractive 
affability  is  not  only  quite  reconcilable  with  a  deli 
cate  and  wise  reserve  ;  but  really  requires  it,  and 


GENERAL  CHARACTERISTICS.  41 

cannot  be  of  the  best  character  without  it.  There 
are  many  subjects  on  which  a  minister  of  the  gospel 
ought  not  to  allow  himself,  in  ordinary  cases,  to  talk 
with  freedom,  if  at  all ;  and,  of  course,  concerning 
which,  when  they  are  introduced,  he  ought  generally 
to  exercise  a  strict  reserve.  Every  wise  man  will 
see  at  once  the  reasons,  and  the  importance  of  this 
counsel :  especially  in  reference  to  one  who  bears  so 
many  interesting  relations  to  those  around  him  as  a 
minister  of  religion.  He  ought  certainly  to  be  af 
fable.  But  if  by  this  he  should  understand  to  be 
meant,  that  he  ought  to  talk  freely,  at  all  times,  to 
all  classes  of  people,  and  on  all  subjects,  which  the 
idle,  the  meddling,  the  impertinent,  or  the  malignant 
may  choose  to  introduce,  he  would  soon  find  to  his 
cost  that  he  had  totally  misapprehended  the  matter. 
Affability  is  good,  is  important ;  but  incessant  and 
indiscriminate  talkativeness  will  soon  reduce  in  public 
esteem,  and  entangle  in  real  difficulties,  the  official 
man  who  allows  himself  to  indulge  it. 

There  are  many  points  concerning  which  every 
man  who  wishes  to  hold  a  respectable  standing  in 
society  ought  to  exercise  habitual  reserve ;  but  con 
cerning  which  it  is  peculiarly  important  that  minis 
ters  do  so.  A  complete  catalogue  of  them  cannot  be 
given ;  but  good  sense  and  prudence  will  enable  you, 
for  the  most  part,  to  see  what  ought  to  be  considered 
as  belonging  to  the  list.  You  can  be  at  no  loss,  how 
ever,  to  decide,  that  the  private  affairs  of  your 
neighbours ;  the  characters,  plans,  and  conduct  of 
the  absent ;  questions  which  implicate  the  princi 
ples  and  views  of  other  religious  denominations ; 

the  conflicts  of  party  politicians ;  your  own  private 
4* 


42  LETTERS   ON   CLERICAL   MANNERS. 

concerns ;  the  petty  scandal  of  the  neighbourhood ; 
what  others  have  communicated  to  you,  in  reference 
to  delicate  subjects,  whether  under  the  injunction  of 
secrecy  or  not;  your  opinions  concerning 'the  passing 
events  and  persons  of  the  day,  unless  in  very  clear 
and  special  cases ;  on  all  these  and  similar  subjects, 
if  you  are  wise  you  will  exercise  much  reserve  ;  nay 
you  will  seldom  allow  yourself  to  converse  at  all, 
even  when  all  around  you  are  chattering  about  them. 
You  can  seldom  do  any  good  by  talking  on  such  sub 
jects.  "Let  the  dead  bury  their  dead."  Your  time 
and  breath  ought  to  be  devoted  to  the  discussion  of 
subjects  by  which  you  will  be  likely  to  benefit  yourself 
and  others,  and  by  which  you  will  not  be  liable  to  be 
implicated  in  any  difficulty  hereafter. 

It  is  the  part  of  wisdom  also  to  exercise  much  re 
serve  as  to  the  article  of  giving  advice.  It  is  not 
uncommon  for  your  sanguine,  precipitate  men  to  give 
advice,  even  unasked ;  and  to  give  it  on  all  occasions, 
freely,  when  only  slightly  or  indirectly  solicited,  and 
when,  perhaps,  they  have  a  very  imperfect,  and 
altogether  ex-parte  knowledge  of  facts.  This  is 
never  discreet.  A  truly  benevolent  man  ought  not 
to  be,  and  will  not  be  unwilling  to  incur  the  respon 
sibility  of  giving  advice,  when  he  sees  his  way  clear 
to  do  so,  and  when  there  is  a  probability  of  good 
being  done  by  it.  But  to  incur  this  responsibility, 
needlessly,  with  small  information  on  the  subject,  and 
when  there  is  but  little  hope  of  doing  good,  is  both 
weak  and  rash.  Many  a  man  in  a  public  station  has 
greatly  impaired  his  influence  by  a  few  instances  of 
such  indiscretion.  In  very  many  cases  solicitations 
for  advice,  while  they  are  kindly  received,  and  re- 


GENERAL   CHARACTERISTICS.  43 

spectfully  treated,  ought  to  be  denied  altogether.  In 
many  other  cases,  all  that  ought  to  be  done  is  to  state 
the  pros  and  cons  in  the  most  impartial  and  luminous 
manner  that  we  can,  and  having  done  so,  to  leave  the 
individual  to  select  his  own  course  of  conduct. 

But  it  is  not  enough  that  a  minister  himself  exer 
cise  this  prudent  reserve,  both  in  private  and  public. 
If  he  have  a  family,  it  will  be  necessary  to  inculcate 
upon  every  member  of  it,  as  far  as  possible,  the  ex 
ercise  of  the  same  caution.  My  opinion  is,  that  the 
wives  and  children  of  ministers  ought  seldom  to  allow 
themselves  to  speak  of  the  opinions,  plans  and  move 
ments  of  their  husbands  or  fathers.  In  a  great  majo 
rity  of  cases,  perhaps,  this  may  be  done  without  the 
least  ill  consequence ;  but  when  they  least  apprehend 
evil  from  such  communications,  it  may  be  most 
seriously  the  result.  Nor  can  it  ever  be  certainly 
known  when  such  evil  may  arise.  It  is  obvious, 
therefore,  that,  in  this  matter,  reserve  ought  to  be 
unceasing  and  vigilant. 

6.  Uniformity.  The  importance  of  this  charac 
teristic  of  clerical  manners  is  much  greater  than 
would,  at  first  view,  appear.  Few  things  have  a  more 
unfriendly  influence  on  our  acceptance  in  social  inter 
course  than  the  opposite  of  what  I  now  recommend. 
To  be  at  one  time  pointedly  respectful  and  affable, 
and,  at  another,  to  the  same  individual,  so  cold  and 
ungracious  as  to  surprise  and  repel ;  to  treat  an  ac 
quaintance  to-day  with  a  degree  of  attention  and 
kindness  bordering  on  excess,  and  little  short  of 
fawning ;  and  to-morrow  scarcely  to  recognize  him  at 
all,  or  to  pass  him  with  the  most  frigid  indifference, 
is  a  style  of  deportment,  which,  though  sometimes 


44:  LETTERS    ON    CLERICAL   MANNERS. 

seen  in  excellent  men,  is  always  unhappy,  and  often 
in  no  small  degree  mischievous  in  its  influences  on 
social  comfort.  This  apparent  caprice  arises  from 
various  sources ;  sometimes  from  an  actual  defect  of 
eyesight ;  at  others  from  strange  and  fitful  anomalies 
of  memory,  of  which  I  have  known  many  examples ; 
perhaps  still  more  frequently  from  those  revolutions 
in  feeling,  which  are  occasioned  by  a  nervous  system 
liable  to  the  alternate  extremes  of  elevation  and  de 
pression  ;  from  occasional  fits  of  absence  of  mind ; 
and,  possibly  now  and  then,  from  an  affectation  of 
eccentricity,  which,  however  unworthy  of  a  man  of 
sense  and  piety,  has  actually  been  manifested  by  those 
who  claimed  to  possess  both. 

Now,  though  several  of  these  sources  of  apparently 
capricious  manners  may  not  at  all  times  admit  of  a 
perfect  remedy ;  yet  more  than  one  of  them  may  be 
counteracted  with  entire  success ;  and  with  respect  to 
all  of  them  much  may  be  done  to  diminish  their  in 
fluence.  The  great  secret  of  correction  lies  in  one 
word  —  attention.  —  Try  to  learn  the  happy  art  of 
attending  to  each  case  as  it  arises,  as  being  always  of 
more  or  less  importance,  if  not  for  its  own  sake,  at 
least  in  reference  to  the  formation  of  a  suitable  habit ; 
and  I  have  no  doubt  you  will  soon  be  surprised  to 
perceive  the  degree  of  success  that  has  attended  your 
efforts. 

But  there  is  one  method  of  obviating,  to  a  certain 
extent,  the  evil  under  consideration,  which,  perhaps, 
may  not  so  readily  occur  to  every  one,  and  especially 
not  to  every  young  man.  I  refer  to  that  important 
point  in  the  manners  of  all  public  men,  viz.  the  wis 
dom  of  not  being  "over  civil,"  or  excessive  in  your 


GENERAL  CHARACTERISTICS.  45 

polite  attentions  to  any  one.  I  have  known  minis 
ters,  as  well  as  others,  who  have  been  really  lavish 
in  their  civilities  to  a  few  individuals  among  their 
friends  and  neighbours,  so  much  so  as  to  attract  par 
ticular  notice ;  while  others,  equally,  or  perhaps  more 
worthy,  but  less  conspicuous,  they  have  scarcely 
treated  with  common  decorum.  Their  coldness  to  the 
latter,  would  not  have  been  so  observable,  had  it  not 
contrasted  with  their  extreme  civility  to  the  former. 
Diversities  of  this  kind  ought  to  be  as  much  as  possible 
avoided;  and  the  correction  ought  to  be  applied  to 
both  extremes.  It  is  never  wise  for  a  minister  to  be 
so  excessively  intimate,  so  inordinately  friendly  with 
any  particular  individual,  or  individuals,  among  his 
people,  as  to  become  a  subject  of  remark,  or  to  em 
barrass  him  in  his  intercourse  with  others.  Ne  quid 
nimis  is  an  invaluable  maxim,  in  its  application  to 
clerical  intimacies  and  civilities,  as  well  as  to  a  thou 
sand  other  things.  Those  which  are  carried  to  ex 
cess,  seldom  last  long,  or  end  well.  The  most  truly 
judicious  and  generally  acceptable  public  men  I  have 
ever  known,  were  remarkable  for  not  being  extremely 
civil  to  any,  even  to  those  whom  they  were  known 
most  highly  to  value ;  but  for  that  moderate,  yet  vigi 
lant  attention  to  all,  which  was  by  no  means  incon 
sistent  with  special  friendships,  but  which  indicated  a 
desire  to  be  truly  useful  to  all  classes  of  persons. 

I  hope  you  will  not  be  disposed  to  say,  that  the 
foregoing  counsels  are  adapted  to  form  that  cold, 
selfish,  and  calculating  style  of  manners,  which  ought 
to  be  avoided,  rather  than  cultivated.  If  it  be  so,  I 
am  egregiously  deceived.  Let  me  entreat  you  to  go 
over  every  item  again  carefully,  and  see  whether 


46  LETTERS   ON  CLERICAL  MANNERS. 

•wisdom,  prudence,  and  the  word  of  God  do  not  sanc 
tion  them  all.  The  idea  that  the  manners  of  any  one 
ought  to  be  left  to  take  care  of  themselves,  is  a  mis 
erable  delusion.  As  long  as  we  are  bound,  every 
hour,  to  "consider  our  ways,"  and,  "whether  we  eat 
or  drink,  or  whatever  we  do,  to  do  all  to  the  glory 
of  God,"  it  will  be  incumbent  upon  persons,  of  all  ages 
and  stations,  to  endeavour  in  all  things,  even  the  mi 
nutest,  to  "  order  their  conversation  aright."  But 
for  a  minister  of  the  gospel,  who  stands  continually 
as  a  "watchman,"  and  a  "defender,"  on  "the  walls 
of  Zion ;"  and  who  is  acting  every  hour,  not  only  for 
himself,  but  also  for  the  church  of  God  ;  —  for  him  to 
doubt  whether  habitual  care  as  to  every  word,  and 
look,  and  action,  is  incumbent  on  him,  is  indeed 
strangely  to  misapprehend  his  obligations. 

If  you  ask  me,  where  you  shall  find  a  model  of 
such  clerical  manners  as  I  have  endeavoured  to  de 
scribe,  I  answer,  No  where,  in  all  its  parts,  in  ab 
solute  perfection.  This,  however,  is  no  more  a 
reason  why  an  attempt  should  not  be  made  to  por 
tray  and  recommend  such  manners,  than  our  inability 
to  find  a  perfect  pattern  of  the  Christian  temper,  in 
any  mere  man,  is  a  reason  why  that  temper  should 
never  be  described  or  inculcated.  Eut  I  have  been 
so  happy  as  to  meet  with  a  few  examples  of  manners 
nearly  approximating  to  those  which  are  recommend 
ed  in  this  letter.  One  of  the  most  venerable  and 
excellent  clergymen  in  the  United  States  has  re 
marked,  that  he  thought  some  of  the  more  polished 
and  pious  of  the  ministers  belonging  to  the  Mora 
vians,  or  United  Brethren,  furnished  specimens  of 
manners  as  worthy  of  imitation  as  any  he  had  ever 


GENERAL   CHARACTERISTICS.  47 

seen.  In  this  opinion  I  am  inclined  to  concur.  I 
have  marked  in  a  few  of  those  worthy  men,  that 
happy  though  truly  rare  union  of  gravity,  dignity, 
gentleness,  and  unaffected  kindness  of  deportment, 
which  it  would  be  delightful  to  see  copied  by  every 
minister  of  religion  in  the  land. 


LETTER  III. 


Giving  no  offence  in  any  tiling,  that  the  ministry  be  not  blamed. 
2  COR.  vi.  3. 


v       OFFENSIVE   PERSONAL   HABITS. 

MY  DEAR  TOUNa  FRIEND  :  —  There  are  many  personal 
habits,  which  all  polished  people  concur  in  regarding 
as  offensive  ;  and  which,  of  course,  cannot  be  indulged 
in  the  presence  of  such  persons,  without  giving  them 
pain. — Sometimes,  indeed,  so  much  pain,  that  after  a 
while,  the  society  of  those  who  habitually  indulge  in 
them,  if  not  avoided  altogether,  will  be  in  a  degree 
unwelcome,  wherever  they  go.  These  habits  are  pain 
ful  to  well-bred  persons  on  various  accounts.  Some 
of  them,  because  they  are  offences  against  personal 
cleanliness  ;  others,  because  they  make  an  uncom 
fortable  impresssion,  in  other  respects,  on  the  senses 
of  those  with  whom  we  converse ;  and  a  third  class, 
because  they  indicate  the  absence  of  that  respect  and 
attention  to  those  around  us,  which  every  man  of  cor 
rect  deportment  is  expected  to  pay,  and  which  he 
never  omits  to  pay,  without  incurring  a  serious  disad 
vantage. 

I  propose,  in  the  present  letter,  to  mention  some  of 
these  personal  habits.     And  let  me  entreat  you  not  to 

(48) 


OFFENSIVE   PERSONAL   HABITS.  49 

consider  me  as  unnecessarily  minute  or  fastidious  in 
my  enumeration.  Some  of  the  particulars  adverted 
to  may  excite  a  smile,  and  others  a  less  comfortable 
emotion.  You  may  rest  assured,  however,  that  I  shall 
mention  none  but  such  as  I  know  to  be  offensive ;  to 
many  persons  deeply  so ;  and  to  have  been  remarked 
upon  with  great  severity.  This  is  enough  for  a  deli 
cate,  conscientious  man,  who  will  consider  no  correc 
tion  of  an  evil  habit  as  beneath  his  notice,  which  will 
give  him  more  ready  access  to  all  companies,  and 
render,  perhaps,  many  of  his  personal  efforts  to  do 
good  much  more  acceptable  and  useful. 

1.  Among  these  offensive  habits,  the  first  I  shall 
mention,  is  that  of  spitting  on  the  floors  and  car 
pets  of  the  apartments  in  which  you  are  seated. 
This  is  a  habit  with  which  Americans  are  constantly 
reproached  by  those  Europeans  who  travel  among 
us,  or  who  have  occasion  to  remark  on  our  national 
manners.  Nay,  a  late  writer  in  one  of  their  periodi 
cal  works,  pronounces,  that  "the  Americans  must 
give  up  all  pretensions  to  good-breeding  as  long  as 
they  allow  themselves  to  spit  on  floors  and  carpets  in 
company,  as  is  now  common  among  them."  I  do 
not  allow  that  this  charge  can  be  said  by  any  means 
to  be  more  commonly  applicable  to  the  better  por 
tion  of  Americans  than  of  Englishmen.  Still  I  do 
believe  the  habit  in  question  is  more  common  among 
the  plainer  classes  of  our  citizens,  than  it  is  among 
the  corresponding  classes  of  any  nation  on  earth,  of 
equal  culture,  in  other  respects,  with  ourselves.  And, 
truly,  a  habit  so  filthy,  so  peculiarly  disgusting,  and 
so  calculated  to  give  trouble  to  every  neat  house 
keeper,  may  well  be  regarded  as  equally  discreditable 


50  LETTERS   ON   CLERICAL   MANNERS. 

to  the  breeding  and  the  benevolence  of  those  who 
allow  themselves  to  practise  it. 

I  have  known  some  persons  who,  in  consequence 
of  their  habitually  chewing  tobacco,  or  some  other 
substance,  or  smoking,  were  under  a  necessity  so 
constant  and  pressing  of  discharging  saliva  from  their 
mouths,  that  they  were  really  a  trouble  to  them 
selves,  as  well  as  to  every  body  else.  They  bespat 
tered  the  clothes  and  persons  of  all  who  were  sitting 
in  their  immediate  vicinity ;  defiled  the  floor  or  carpet 
beyond  endurance ;  and  thus  rendered  themselves  a 
nuisance  in  every  house  which  they  entered.  Indeed, 
I  have  known  a  few  tobacco-chewers,  in  whom  this 
habit  had  reached  such  a  degree  of  concentrated  viru 
lence,  that  they  rendered  their  immediate  neighbour 
hood  intolerable ;  formed  puddles  of  tobacco-spittle  at 
their  feet,  in  the  parlour,  or  in  the  pew  in  church  in 
which  they  were  seated ;  and,  in  some  instances,  even 
compelled  persons  of  delicate  feelings,  especially  fe 
males,  to  leave  the  room,  or  the  pew,  and  retire  in 
haste,  to  avoid  sickness  of  stomach. 

To  say  that  this  filthiness  is  very  indecent,  is  to 
speak  but  half  its  condemnation.  It  is  unworthy  of 
a  gentleman  and  a  Christian ;  and  he  who,  after  being 
warned,  continues  to  indulge  it,  ought  to  be  banished, 
without  scruple,  from  all  decent  society. 

If  it  be  asked,  how  those  who  spit  much  shall 
manage,  I  answer,  if  possible,  let  them  instantly  dis 
continue  all  those  practices  which  lead  to  the  secre 
tion  of  an  excess  of  saliva.  This  is,  in  every  point 
of  view,  the  best  and  most  effectual  method  of  re 
moving  all  difficulty.  But  if  this  be  not  possible, 
then  let  such  persons,  when  they  go  into  company, 


OFFENSIVE    PERSONAL   HABITS.  51 

make  interest  with  their  kind  entertainers  to  furnish 
them  with  spitting-boxes ;  or  let  them  endeavour  to 
sit  near  a  window;  or  let  them  rise  and  withdraw 
from  the  apartment  as  often  as  it  becomes  necessary 
to  discharge  the  contents  of  their  mouths  ;  or  let  them 
take  care  to  have  in  their  pockets  extra  handker 
chiefs,  which  may  be  employed  to  receive  the  super 
fluous  saliva;  or,  if  none  of  these  safeguards  or 
auxiliaries  can  be  had,  let  them  even  —  stay  at  home, 
and  thus  be  sure  that  they  trespass  on  no  premises  ex 
cepting  their  own.  Even  there,  indeed,  they  will 
annoy  and  disgust  all  who  visit  them :  but  then  this 
will  be  a  penalty  incurred  voluntarily,  and  endured 
only  as  long  as  each  individual  can  find  a  sufficient 
inducement  to  sustain  it.  For  I  have  certainly 
known  at  least  one  tobacco-chewing  clergyman  of 
whom  a  respectable  professor  of  religion  declared, 
that  he  would  most  cheerfully  pay  his  board  for  a 
week  or  more,  at  a  tavern,  or  at  any  other  place,  ra 
ther  than  endure  his  company  at  a  single  meal,  or  for 
one  evening,  in  his  own  dwelling.  How  melan 
choly,  that  a  minister  of  religion,  instead  of  being  a 
pattern  of  neatness  and  purity,  and  possessing  such 
manners  as  to  render  his  company  attractive  to  all 
classes  of  people,  should  allow  himself,  by  his  per 
sonal  habits,  to  drive  all  cleanly  and  delicate  persons 
from  his  presence  ! 

Imagine  not,  however,  that  it  is  merely  against 
this  miserable  extreme  of  the  filthy  habit  in  question, 
that  I  protest.  It  is  against  every  degree  of  it  that 
I  would  warn  you.  Rather  than  once  allow  your 
self,  on  any  occasion,  to  spit  on  the  floor  in  com 
pany,  you  ought  to  walk  a  hundred  yards,  or  more, 


52  LETTERS   ON   CLERICAL   MANNERS. 

to  find  a  door  or  window,  or  to  submit  to  almost  any 
ordinary  inconvenience.  In  fact,  to  go  to  the  root 
of  the  evil,  the  habit  of  spitting  much  at  all,  is  a  bad 
habit;  and  any  thing  which  tends  to  the  secreting, 
and,  of  course,  to  the  necessity  of  discharging  much 
saliva,  ought  to  be,  by  all  young  persons,  who  are 
forming  their  manners,  carefully  avoided.  And 
scarcely  any  thing,  let  me  add,  admits  of  being  placed 
and  kept  more  fully  under  the  influence  of  the  will, ' 
in  ordinary  circumstances,  than  this. 

2.  Another  offensive  habit,  closely  connected  with 
the  foregoing,  against  which  I  would  warn  you,  is 
the  excessive  use  of  tobacco,  in  any  form.  I  do  not 
deny  that  chewing,  smoking,  and  snuffing  tobacco, 
within  certain  limits,  may  be  considered  as  quite  con 
sistent  with  the  habits  of  gentlemen ;  because  many 
gentlemen  practise  them  ;  and  some  who  practise  more 
than  one,  or  all  of  them,  even  to  a  degree  of  excess, 
yet,  from  their  great  personal  neatness,  and  constant 
attention  to  appearances,  have  still  avoided  becoming, 
in  any  considerable  degree,  offensive  to  those  around 
them.  Such  instances,  however,  are  rare.  At  any 
rate,  nothing  is  more  common  than  the  reverse ;  and 
the  cases  are  so  numerous  in  which  the  consumers  of 
this  hateful  weed  become  a  source  of  inconvenience 
to  all  with  whom  they  associate,  that  even  the  ordi 
nary  use  of  it  ought  to  be  regarded  with  apprehension, 
by  those  who  would  escape  the  excess  to  which  others 
have  become  victims. 

You  ought  to  be  aware,  my  young  friend,  that  no 
class  of  persons  are  more  apt  to  fall  into  excess  in 
the  use  of  tobacco,  in  every  way,  than  students ;  and 
no  class  of  students,  perhaps,  more  remarkably  than 


OFFENSIVE  PERSONAL  HABITS.        53 

those  who  are  devoted  to  the  study  of  theology. 
Whether  their  sedentary  habits,  and  especially  their 
habits  of  stated  composition,  form  the  peculiar  tempt 
ation  by  which  so  many  of  them  are  unhappily  be 
guiled,  I  know  not:  but  it  has  fallen  to  my  lot  to 
know  a  very  large  number  of  ministers,  young  and 
old,  who  by  excessive  smoking,  chewing,  or  snuffing, 
have  deranged  the  tone  of  their  stomachs ;  have  un 
dermined  their  health ;  have  seriously  injured  their 
voices ;  have  had  the  fumes  of  tobacco  so  thoroughly 
inwrought  in  their  persons  and  clothing,  that  it  be 
came  impossible  for  many  delicate  people  to  sit  near 
them  with  impunity ;  and  have  laid  themselves,  after 
a  while,  under  so  absolute  a  necessity  of  smoking,  or 
chewing  incessantly,  that  they  have  been  obliged 
to  withdraw  from  company,  or  from  the  most  urgent 
business,  and  even  to  break  off  in  the  midst  of  a  meal, 
and  retire  to  smoke,  or  else  run  the  risk  of  a  severe 
affection  of  the  stomach. 

In  vain  do  you  remind  such  people,  when  they 
are  young,  and  when  their  habits  are  forming,  that  the 
use  of  tobacco  is,  in  most  cases,  unhealthful,  and  in 
many,  extremely  so ;  that  if  they  use  it  at  all,  they 
are  in  danger  of  being  betrayed  into  excess,  in  spite 
of  every  resolution  to  the  contrary.  —  In  vain  do  you 
remind  them  that  many  persons,  of  both  sexes,  can 
not  bear  either  the  smoke  or  the  perfume  of  tobacco, 
and,  of  course  must  be  driven  from  the  room,  if  not 
from  the  house,  in  which  this  offensive  practice  is 
going  forward ;  that,  like  tippling,  one  degree  of  ex 
cess  in  this  indulgence  leads  to  another,  until  a  sort 
of  necessity  of  continuing  it  is  incurred ;  that  habits 
of  smoking  and  chewing,  especially  the  former,  will 


54  LETTERS    ON    CLERICAL   MANNERS. 

render  them  intolerable  inmates  in  many  families ;  and 
that  by  the  excessive  use  of  tobacco,  more  particularly 
in  the  form  of  segars,  thousands  have  been  insensibly 
betrayed  into  habits  of  drinking,  and  have  become 
confirmed  sots,  before  they  were  aware  of  being  in 
the  least  danger :  —  I  say,  in  vain  do  you  remind 
many  young  men,  and  even  pious  young  men,  who  arc 
commencing  such  habits,  of  these  dangers.  In  vain 
do  you  hold  up  to  their  view  particular  cases,  as  ex 
amples  of  all  that  you  say.  They  will  not  believe  you. 
They  are  in  no  danger.  Others  may  have  insensibly 
fallen  into  excess,  and  become  offensive  ;  but  they 
never  wTill.  Onward  they  go,  with  inflexible  self-will, 
"as  an  ox  goeth  to  the  slaughter,"  resolving  to  follow 
appetite  at  all  hazards,  until  some  of  them  become 
themselves  fearful  examples  of  the  evils  against  which 
they  were  warned ! 

I  have  already  hinted  at  one  of  the  dangers  arising 
from  the  excessive  use  of  tobacco,  which  very  many, 
even  after  being  put  on  their  guard,  cannot  be  per 
suaded  to  appreciate.  I  mean  the  tendency  of  the 
segar  to  generate  a  fondness  for  intemperate  drink 
ing.  He  whose  mouth  and  fauces  are  frequently 
and  strongly  stimulated  by  the  fumes  of  tobacco,  is 
apt  to  be  thirsty ;  and  to  such  an  one,  simple  water  is 
insipid,  and  scarcely  tolerable.  Something  stronger 
is,  of  course,  sought  after.  And  hence  it  so  often  hap 
pens,  that  habits  of  disgraceful,  and  finally  of  ruin 
ous  tippling,  grow  out  of  the  excessive  use  of  the 
segar. 

The  truth  is,  no  man,  especially  no  young  man, 
ought  ever  to  use  tobacco  in  any  shape,  who  can 
possibly  avoid  it;  that  is,  who  does  not  find  him- 


OFFENSIVE   PERSONAL   HABITS.  55 

self  reduced  to  the  same  necessity  of  taking  it,  as 
a  medicine,  that  he  is,  now  and  then,  of  taking 
digitalis,  opium  or  calomel;  in  which  case,  instead 
of  allowing  himself  to  contract  a  fondness  for  the 
article,  and  living  upon  it  daily,  a  wise  man  will 
take  it,  as  he  would  the  most  nauseous  medicine,  in 
as  small  quantities,  and  as  seldom,  as  possible.  I  be 
seech  you,  my  young  friend,  not  to  disregard  this 
advice.  Rely  on  it,  if  you  are  so  happy  as  to  escape 
the  thraldom  which  the  odious  vegetable  in  question 
has  imposed  upon  millions,  you  will  rejoice  in  it  as 
long  as  you  live.  But  you  probably  will  not  escape, 
unless  you  renounce  the  use  of  the  article  entirely. 
If  the  most  servile  votary  of  the  segar,  the  quid,  or 
the  snuff-box,  could  take  even  a  cursory  glance  at  the 
ruined  health,  the  trembling  nerves,  the  impaired 
mental  faculties,  the  miserable  tippling  habits,  the 
disgraceful  slavery,  and  the  revolting  fume,  to  which 
they  have  insensibly  conducted  many  an  unsuspect 
ing  devotee,  he  would  fly  with  horror  before  even  the 
possible  approaches  of  the  danger. 

3.  Another  habit  which  every  friend  to  the  honour 
of  religion,  and  to  human  happiness,  ought  to  avoid 
with  the  utmost  care,  is,  that  of  indulging  in  the  use 
of  intoxicating  drinks. 

The  habit  of  which  I  now  speak  is  not  that  of  in 
temperate  drinking.  This  is  a  sin  so  unquestionable 
and  degrading,  so  destructive  of  health,  of  reputation, 
and  of  all  that  is  good,  that  no  argument  can  be  ne 
cessary  to  convince  a  professing  Christian,  and  espe 
cially  a  candidate  for  the  holy  ministry,  that  every 
approach  to  it  ought  to  be  regarded  with  abhorrence. 
And  I  have  no  doubt  that  every  manifest  and  known 


56  LETTERS   ON   CLERICAL   MANNERS. 

approach  to  it,  will  be  so  regarded  by  every  conscien 
tious  man.  But  there  are  approaches  to  this  sin  so 
remote  and  insensible,  that  thousands  are  drawn  into 
them  without  the  smallest  apprehension  of  danger ; 
and  it  is  not,  perhaps,  until  it  is  too  late  to  apply  any 
human  remedy,  that  their  fears  begin  to  be  excited. 
Happy  is  he  who  sees  the  evil  afar  off,  and  is  wise 
enough  to  escape  from  every  measure  of  its  influence. 

That  intoxicating  drinks,  as  a  general  fact,  are  in 
jurious  to  all  who  are  in  health,  I  hold  to  be  estab 
lished  by  the  soundest  medical  wisdom,  and  by  the 
dictates  of  all  sober  experience.  The  use  of  them, 
as  a  beverage,  tends  to  excite  morbidly  the  nervous 
system ;  to  impair  digestion ;  to  generate  hepatic  and 
other  chronic  and  loathsome  diseases;  to  interfere 
with  the  happy  operation  of  medicines  in  cases  of 
sickness,  and,  of  course,  to  diminish  the  prospect  of 
recovery ;  to  shorten  life  ;  to  weaken  and  derange  the 
intellectual  powers ;  to  unfit  men  for  the  feeling  and 
profitable  hearing  of  the  gospel,  and  for  all  the  prac 
tical  duties  of  life.  Such  are  the  daily  and  hourly 
effects  of  intoxicating  drinks.  They  do  more  to  gene 
rate  crime,  to  destroy  human  life,  and  to  prostrate 
domestic  and  social  peace  and  happiness,  than  sword, 
famine,  and  pestilence,  all  combined. 

Now  to  oppose  the  power  of  this  destroyer ;  to  dis 
courage  the  use  of  this  tremendous  poison  as  a  beve 
rage,  the  pledge  of  total  abstinence  from  all  that  can 
intoxicate,  has  been  introduced  and  recommended  by 
benevolent  men.  I  cordially  approve  this  pledge.  I 
have  taken  it  again  and  again.  I  have  recommended 
it  to  my  children,  and  to  all,  young  and  old,  within 
my  reach.  I  set  no  alcoholic  or  fermented  liquor  on 


OFFENSIVE   PERSONAL   HABITS.  57 

my  own  table,  and  never  offer  it  to  any  under  my 
roof,  or  in  my  employment,  unless  its  exhibition  as  a 
medicine  becomes  necessary.  This  is  no  painful  self- 
denial  to  me.  All  my  experience  most  decisively  and 
unequivocally  tells  me  that  I  am  far  more  healthful 
and  comfortable  without  stimulating  drinks  than  with 
them.  And  I  firmly  believe  that  ninety-nine  out  of 
an  hundred  of  all  human  beings  in  health  are  not 
benefited,  but  rather  injured  in  their  physical  frame, 
by  such  drinks;  to  say  nothing  of  all  the  dreadful 
intellectual,  moral  and  social  mischief  which  alcoholic 
beverages  are  daily  producing  in  our  world. 

Under  these  deep  impressions,  I  consider  it  as 
equally  my  duty  and  my  privilege  to  lend  all  my  in 
fluence  and  example,  toward  discouraging  and  dimin 
ishing  the  use  of  this  dreadful  destroyer.  I  cannot, 
indeed,  concur  with  some  of  the  ultra  advocates  of 
"total  abstinence,"  who  believe  and  teach  that  the 
word  of  God  forbids  the  use  of  all  intoxicating  drinks, 
even  in  the  most  temperate  degree.  I  cannot  so  in 
terpret  the  language  of  Scripture  on  this  subject.  •  I 
must  think  that  several  passages  in  the  New  Testa 
ment,  as  well  as  the  Old,  teach  that  wine  may 
sometimes  be  used  without  sin ;  and  that  old,  mature 
wine  is  preferable  to  new.  I  know  not  how  otherwise 
to  understand  John  ii.  1  — 11;  1  Timothy  v.  23;  and 
Luke  v.  39.  But  when  the  friends  of  temperance 
plead  for  "total  abstinence"  on  the  principle  of  ex 
pediency,  on  the  ground  which  the  inspired  apostle 
assumes  in  Rom.  xiv.  and  in  1  Cor.  viii.  13, 1  am  cor 
dially  with  them,  and  sincerely  wish  that  every  friend 
of  human  happiness  might  give  his  countenance  to  the 
cause  which  they  are  banded  to  promote.  When  I 


58  LETTERS   ON   CLERICAL   MANNERS. 

see  so  many  individuals  and  so  many  families  ruined 
by  intoxicating  drinks,  I  cannot  consider  as  excessive 
any  zeal  or  any  self-denial  which  has  for  its  object, 
to  discourage  the  use  of  this  insidious  poison.  Every 
patriot,  and  every  Christian,  is  bound  to  do  all  in 
his  power,  to  save  those  around  him  from  the  vice 
of  intemperance ;  but  ministers  and  candidates  for 
the  sacred  office  are  specially  and  professionally  bound 
to  be,  in  this  as  well  as  every  other  department  of 
duty  and  happiness,  labourers  for  the  public  good. 

My  firm  persuasion  is,  that,  in  general,  no  one  who 
is  in  health,  ought  ever,  as  a  system,  to  drink  any 
thing  stronger  than  water.  It  is  the  most  natural, 
the  most  salubrious,  and,  in  all  respects,  the  best 
drink.  The  cases  of  the  most  robust  and  ruddy 
health  that  I  have  ever  seen,  have  been  those  of  per 
sons  who  drank  nothing  but  water.  Among  the  old 
Romans,  in  the  purest  and  simplest  periods  of  their 
republic,  no  man  was  allowed  to  drink  any  kind  of 
strong  drink,  until  he  had  attained  the  age  of  thirty 
years.  And  if  I  could  prevail  upon  every  young 
man  to  act  rigidly  upon  this  plan,  putting  every 
thing  out  of  view  excepting  his  bodily  health,  and 
his  interest  for  the  present  life,  I  should  consider 
myself  as  having  gained  a  most  desirable  object. 

He  who  drinks  nothing  but  water,  has  but  little 
temptation  to  drink  at  all  more  frequently  than  he 
ought.  Yet  it  is  very  possible  to  take  too  frequently 
and  too  much,  even  of  this  simple  beverage.  I  have 
known  some  individuals,  chiefly  students,  who  un 
happily  contracted  the  habit  of  requiring  something 
to  moisten  their  lips  every  half  hour,  or  oftener ;  and 
even  in  the  pulpit,  they  could  never  get  through  a 


OFFENSIVE   PERSONAL  HABITS.  59 

discourse  of  ordinary  length,  without  taking  repeated 
sips  of  water.  This  is  not  only  a  habit  troublesome 
to  others,  as  well  as  ourselves,  but  it  is  multiplying 
our  wants ;  it  is  rendering  the  lips  and  fauces  more 
apt  to  become  parched,  on  the  slightest  use  of  them ; 
thus  increasing  the  inconvenience  which  it  is  intended 
to  remedy,  and  constantly  spreading  a  snare  before 
the  individual,  to  crave  something  less  innocent  when 
water  of  a  good  quality  is  not  to  be  procured. 

I  would  say,  then,  to  every  one  who  is  forming 
his  habits  in  this  respect, — let  your  plan  be  to  drink 
but  little  of  any  thing.  Even  the  excessive  drinking 
of  water  may  prove  injurious,  and  has  proved  so  to 
multitudes.  The  digestion  of  students  is  generally 
feeble  at  best ;  but  taking  much  liquid  of  any  kind 
into  the  stomach  is  calculated  to  render  it  still  more 
feeble.  Drink,  therefore,  as  little  as  possible,  without 
being  incommoded  by  importunate  thirst.  Habituate 
yourself  to  as  few  wants,  in  this  respect,  as  possible. 
Let  not  your  first  request,  when  you  call  at  a  friend's 
house,  be,  as  the  manner  of  some  ever  is,  to  be  fur 
nished  with  "something  to  drink."  Such  a  request 
commonly  leads  to  the  offer  of  every  tempting  arti 
cle  of  drink,  that  may  be  within  reach  of  your  en 
tertainer,  and  may  thus  cause  him  to  lay  in  your  way 
a  most  serious,  and  it  may  be,  a  fatal  snare.  Of  all 
men  in  the  world,  clergymen,  who  are  very  often  in 
the  houses  of  their  friends  or  parishioners,  and  who 
are  constantly  in  the  way  of  receiving  kind  offers  of 
refreshment,  ought  to  be  men  of  self-denial,  espe 
cially  with  regard  to  all  stimulating  drinks.  Without 
a  large  measure  of  this  grace  in  habitual  exercise, 


60  LETTERS   ON   CLERICAL   MANNERS/ 

they  may  be  considered  as  constantly  standing  on  the 
brink  of  a  precipice. 

My  earnest  advice,  therefore,  is,  that,  for  the  dou 
ble  purpose  of  guarding  against  personal  temptation, 
and  of  setting  a  good  example  to  others,  you  decline 
the  use  of  ardent  spirits  altogether,  however  press- 
ingly  they  may  be  urged  upon  you ;  and  that  you 
make  as  little  use  of  any  kind  of  stimulating  drink  as 
possible.  Discountenance  the  use  of  such  drinks 
among  all  with  whom  you  associate.  Let  it  be  seen 
that  you  do  so  on  principle.  And  let  your  practice 
testify  that  you  believe  and  obey  your  own  doctrine. 

4.  Closely  connected  with  the  foregoing  particular, 
is  another  habit,  against  which  a  minister  of  the  gos 
pel  ought  to  be  especially  on  his  guard.  I  mean 
that  of  manifesting  or  cherishing  an  excessive  fondness 
for  luxurious  eating. 

I  shall  probably  say  something  hereafter  on  the 
mischiefs  of  intemperate  eating,  in  reference  to  the 
bodily  health.  My  design,  at  present,  is  merely  to 
speak  of  those  improprieties  of  manner  which  are  apt 
to  grow  out  of  an  undue  estimate  of  this  indulgence. 

"When  worldly  men  show,  without  reserve,  that 
they  worship  their  palates ;  when  in  public  houses, 
and  in  private  families,  they  are  continually  mani 
festing  their  epicurean  character;  when  they  are 
disposed  to  give  trouble  for  the  gratification  of  their 
appetite  wherever  they  may  be;  when  they  eagerly 
seize  upon  the  best  pieces  of  any  article  of  food  on 
the  table,  thereby  showing  that  they  prefer  the  in 
dulgence  of  their  own  taste,  to  the  gratification  of  any 
one  else;  —  I  say,  when  worldly  men  allow  them 
selves  to  act  thus,  all  correct  judges  know  that  they 


OFFENSIVE   PERSONAL  HABITS.  61 

violate  good  manners ;  but  as  "  they  have  their  por 
tion  in  this  life,"  they  are  expected,  when  unrestrain 
ed,  to  feel  and  act  with  this  supreme  regard  to  appe 
tite.  And,  even  with  respect  to  manners,  luxurious 
men,  in  concerns  of  this  nature,  often  have  influence 
enough  to  make  a  sort  of  "law  for  themselves." 

But,  in  ministers  of  the  gospel,  or  candidates  for 
the  ministry,  nothing  of  this  kind  ought  ever  to  be 
seen,  or  so  much  as  suspected  to  exist.  Habits  of 
the  most  marked  simplicity  and  moderation,  in  eat 
ing  as  well  as  in  drinking,  ought  ever  to  characterize 
them.  Let  none,  then,  ever  have  reason  to  accuse 
you  of  being  particularly  fond  of  gratifying  your 
palate,  or  of  being  particularly  nice  in  what  is  re 
quired  for  that  purpose.  Eat  whatever  is  set  before 
you,  without  a  word  of  question  or  difficulty.  And 
while  many  eat  with  a  rapidity  or  a  greediness  which 
indicates  a  mind  inordinately  intent  on  the  pleasure 
of  eating,  let  every  movement,  on  your  part,  indi 
cate  that  moderation  which  becomes  a  minister  of 
Christ.  At  a  luxurious  table  exercise  self-denial  with 
peculiar  vigilance.  Let  it  be  seen  that  you  have  no 
alliance  with  the  character  of  a  gourmand.  Eat  com 
monly  but  of  one  simple  dish.  Eat  slowly ;  gently ; 
without  that  smacking  of  the  lips,  and  that  noisy 
motion  of  the  mouth,  which  are  expressive  either  of 
extreme  hunger,  or  vulgarity,  or  both.  Eat  and 
drink  guardedly,  too,  lest  some  article  passing  the 
wrong  way,  should  embarrass  you  before  company, 
and  which,  in  nine  cases  out  of  ten,  results  from  haste, 
and  want  of  care.  And  finally,  eat  without  talking 
much  about  eating.  Nothing  is  more  common  in 
company,  than  to  hear  much  said  respecting  the 
0 


62  LETTERS   ON   CLERICAL   MANNERS. 

pleasures  of  the  table;  the  excellence  of  particular 
articles  of  food ;  the  relish  of  certain  kinds  of  cook 
ery,  &c.  Let  nothing  of  this  kind  ever  engage  your 
thoughts,  or  your  tongue.  Let  nothing  indicate  that 
you  are  a  man  "given  to  appetite."  Wherever  you 
may  be,  or  -whatever  may  be  the  subjects  of  conver 
sation  with  others ;  let  every  word  and  look,  on  your 
part,  evince  that  you  are  seeking  higher  and  better 
objects  than  those  which  "minister  to  the  flesh." 
And,  although  it  may  seldom  be  proper  or  seasonable 
to  administer  a  direct  rebuke  to  those  who  are  fond 
of  such  topics  of  conversation ;  yet  it  is  always  both 
seasonable  and  proper,  by  abstaining  from  any  par 
ticipation  in  them,  to  administer  what  may  sometimes 
be  a  most  powerful  rebuke,  to  those  around  you. 
When  at  your  own  table,  or  the  tables  of  others, 
think  how  your  Master,  or  one  of  his  inspired  apos 
tles,  would  act  and  converse  in  similar  circumstances, 
and  endeavour  to  make  that  the  model  of  your  own 
conduct. 

5.  Guard  against  loud  or  boisterous  laughter 
in  company.  It  is  a  mark  of  ill-breeding.  Some 
persons,  of  manners  otherwise  correct,  greatly  offend 
in  this  particular.  I  have  known  a  few  ministers,  of 
buoyant  animal  spirits,  who  were  in  the  habit  of 
laughing  with  as  much  unrestrained  coarseness  and 
noise  as  the  boatswain  of  a  man-of-war ;  insomuch 
that  they  were  heard  over  a  whole  house,  and  even 
in  the  street.  I  need  not  add,  that,  until  their  worth 
became  known  by  an  intimate  acquaintance,  they  ex 
cited  surprise  and  suspicion  in  most  who  heard  them. 
The  laughter  of  a  polished  man,  and  especially  of  a 


OFFENSIVE    PERSONAL   HABITS.  63 

clergyman,  however  hearty,  ought    never    to  be  ob 
streperous,  and  seldom  audible. 

6.  It  is  the  habit  of  many,  almost  as  soon  as  they 
are  seated  in  company,  to  take  out  a  penknife,  arid  to 
begin    to  pare    their   nails;    or,  if  they  have    been 
sufficiently  pared  before,  to  scrape,  or  polish,  or  clean 
them.     This  is  an  indelicate  practice,  always  carrying 
with  it  the  idea  of  the  want  of  cleanliness,  and  no  less 
of  a  want  of  respect  to  those  in  whose  presence  we 
are    seated.     It   is,    indeed,   important   if  we  would 
appear  decent,  that  our  nails  be  kept  properly  pared, 
and  carefully  divested  of   the  foul  matter  which  is 
apt  to  accumulate  at  the  ends  of  them.     But  let  these 
operations    always    be  performed  in  private.      Why 
should  they  be  performed  before  company  any  more 
than  washing    our  hands    and  face,  or  cleaning  our 
teeth?     It  is  certain,  that    to  some  they  are  pecu 
liarly  offensive.     I  once  heard  a  clergyman  of  great 
eminence,  for  both    piety  and   talents,  say  that   he 
"  would  be  nearly  as  willing  to  see  a  person  pull  off 
his  shoes  and  stockings,  and  fall  to  cutting  his  toe 
nails  in  company,  as  to  see  him  constantly  trimming 
and  cleaning  those  of  his  hands." 

7.  Many  persons  who  are  aware  of  the  impropriety 
of   cutting    or  cleaning    their  nails  before  company, 
are  apt,  when  sitting  in  the  presence  of  others,  either 
from  embarrassment,  or  from  having  nothing  to  do, 
to    be   picking    at    the    skin  on   their    hands,  as    if 
they  were   picking   off  scales,  or   were   incommoded 
by  some  cutaneous  disease.     This  has  an  ill  appear 
ance.     To  many  persons  it   is  extremely  revolting  ; 
and  nothing  is  more  natural  than  to  associate  with  it 
the  idea  of  something  uncleanly  or  unwholesome. 


64  LETTERS   ON   CLERICAL   MANNERS. 

8.  The  practice,  by  no  means  unfrequent,  of  comb 
ing  the  hair  in  company,  is  quite  exceptionable.     It 
is  an  offence   against   delicacy  and   cleanliness,  and 
ought  always  to  be  performed  in  private.     Yet  I  have 
known  many  candidates  for   the  ministry,  and  even 
ministers,  do  this  without  reserve ;  and,  what  is  more, 
wipe  off  what  had  accumulated  on  the  comb  in  the 
course  of  the  operation,  and  scatter  it  at  their  feet. 

9.  The   practice  of  yawning   in   company,  ought, 
as  far  as  possible,  to  be  avoided.     It  looks  as  if  we 
were  weary  of  our  companions.     And  although  it  is 
often  an  involuntary  act,  yet  there  is  no  doubt,  at  the 
same  time,  that  it  may  be  encouraged,  so  as  to  occur 
far  more  frequently  than  is  absolutely  necessary,  and 
even  to  be  established  as  a  habit.      Avoid  it  as  much 
as  possible  even  in  private ;  for  if  you  desire  to  form 
good  habits  in  company,  you  must  endeavour  to  es 
tablish  them  in  your  most  secret  retirement.      And 
when  it  does  involuntarily  occur  in  company,  hide  it 
as  much  as  you  can  by  the  delicate  use  of  your  hand 
kerchief. 

10.  The  act    of   coughing   in  company  is  not  al 
ways  a  voluntary  act :    yet  nothing  is  more  certain 
than  that  it  may  be  restrained  and  mitigated  to  a  great 
degree.      Many  persons,  however,  make  no  attempt 
at  this  restraint.     They  cough  in  the  largest  circles, 
with  a  frequency,  a  loudness,  and  an  apparent  strain 
ing  of  the  chest,  which  cannot  fail  to  give  pain  to  all 
who  witness  it.      Such  persons  ought,  if   consistent 
with  duty,  to  remain  at  home :  or  if  compelled  to  go 
into  company,  it  ought  to  be  their  constant  aim  to 
restrain  their  cough.      By  this  means,    while  they 
avoid  giving  pain   to  others,  they  will  bo  benefited 


OFFENSIVE   PERSONAL   HABITS.  65 

themselves ;  for  nothing  is  more  certain  than  that  the 
irritation  of  continual  coughing  is  quite  as  injurious 
to  the  patient  himself,  as  it  is  annoying  to  those 
around  him.  It  will  readily  occur  to  every  person 
of  delicacy  that  peculiar  caution  in  this  respect  ought 
to  be  exercised,  while  seated  at  table.  The  practice 
in  which  many  vulgar  people  indulge,  of  coughing, 
yawning,  and  sneezing  over  the  dishes  placed  in  their 
immediate  neighbourhood,  is  intolerable,  and  has 
driven  many  a  delicate  person  from  the  table. 

11.  The    practice    of    picking    the    teeth,    while 
seated  at  table,  is  proscribed  by  all  correct  people. 
If  you  cannot    avoid  it  without  being  very  uncom- 
fertable,  cover   your  mouth  with  your  handkerchief, 
and  let  the  operation  be  as  little  conspicuous  as  pos 
sible.     As  to  picking  your  teeth  with  the  fork  which 
you  employ  in  eating,  (which  I  have  sometimes  wit 
nessed)  I  presume  your  own  sense  of  propriety  will 
instinctively  revolt  from  it,  as  peculiarly  offensive. 

12.  When    sitting    at    table    in    company,    guard 
against    leaning    with    your    elbows    on    the    table. 
There  is  a  slouching  and  disrespectful  familiarity  in 
this  practice,  which  ought  never  to  be  indulged  by 
any  one  who  wishes  to  be  considered  as  a  man  of 
correct    manners.     It    is    enough    for    incorrigible 
loungers  to  be  leaning  upon  every  thing  which  stands 
within  their  reach.     Guard  against  any  assimilation 
to  their  habits.     You  ought  to  be  very  much  at  home, 
indeed,  where  any  thing  of   this    kind  is  allowable. 
But  the  fact  is,  it  ought  not  to  be  allowed,  even  at 
your  own  table,  when  strangers  are  present. 

13.  There  are  some  personal  habits  so  very  offen 
sive,  that  it  is  difficult  to  speak  of  them  without  ex- 

6* 


66  LETTERS   ON   CLERICAL   MANNERS. 

citing,  in  many  delicate  minds,  a  state  of  feeling  al 
most  as  painful  as  that  wrhich  would  be  produced  by 
witnessing  the  habits  themselves.  On  this  account, 
I  cannot  dwell  upon  them  in  minute  detail :  and  yet 
to  pass  them  altogether  without  notice,  would  be 
doing  injustice  to  my  design.  I  shall,  therefore,  sim 
ply  name,  in  a  cursory  manner,  a  few  of  those  which 
I  have  in  view,  and  trust  to  your  own  discernment 
and  good  sense  to  supply  the  rest  of  the  catalogue,  as 
well  as  to  suggest  the  reasons  why  they  are  prohibited 
in  all  polished  society. 

Among  the  habits  alluded  to,  are  those  of  audible 
and  uncovered  eructation ;  picking  the  nose,  and 
the  ears,  not  in  a  guarded  and  delicate  manner,  with 
the  handkerchief,  but  with  the  finger,  and  with  full 
exposure  to  view;  blowing  the  nose  in  a  loud  and 
disgusting  manner;  looking  into  the  handkerchief, 
after  blowing  the  nose,  as  if  apprehensive  of  finding 
some  threatening  appearance  in  the  secretion  inspect 
ed;  sneezing  frequently,  without  breaking  either 
the  force  or  the  noise  of  the  blast  by  the  application 
of  a  handkerchief;  holding  the  handkerchief  at  a  dis 
tance  from  the  mouth,  and  spitting  into  it,  instead  of 
silently  and  covertly  wiping  the  saliva  from  the  lips ; 
snuffing  up  the  nose  with  an  offensive  frequency ; 
the  habit  of  hemming,  and  clearing  the  throat 
very  loudly  and  frequently,  and  in  a  disgusting  man 
ner,  as  if  labouring  under  some  organic  obstruction ; 
—  these,  and  a  number  of  other  similar  habits,  ought 
carefully  to  be  avoided  by  all  who  wish  to  attain  de 
cent  and  acceptable  manners.  It  is  no  excuse  for 
these  habits  to  say,  that  some  of  the  things  alluded 
to  are  involuntary  acts.  This  is,  no  doubt,  true.  But 


OFFENSIVE   PERSONAL  HABITS.  67 

it  may,  nevertheless,  be  asserted,  even  of  those  which 
are  most  decisively  of  this  class,  that,  by  a  little  deli 
cate  attention,  they  may  be  very  much  controlled 
and  mitigated,  and  by  the  discreet  use  of  the  hand 
kerchief,  they  may  be  easily  deprived  of  almost 
every  thing  offensive  in  their  character. 

14.  The  mode  of  sitting  in  company  is  a  point 
concerning  which  no  little  indecorum  is  often  in 
dulged.  The  offences  against  propriety  in  this  re 
spect  are  numerous.  Many,  when  seated,  even  in 
large  and  ceremonious  companies,  are  in  the  habit  of 
lifting  up  one  or  both  of  their  feet,  and  placing 
them  on  a  neighbouring  chair.  Others,  if  they  can 
get  a  place  on  a  sofa  or  settee,  lay  their  bodies  upon 
it  at  full  length,  in  a  horizontal  posture ;  and  thus 
either  exclude  all  others  from  sharing  in  the  seat,  or 
subject  them  to  the  danger  of  encountering  their 
soiled  shoes.  A  third  class,  the  moment  they  fix 
themselves  upon  any  kind  of  seat,  appear  to  bo 
searching  for  something  to  lean  or  recline  upon ; 
and  when  such  an  article  is  found,  are  incessantly 
hanging  and  lounging  upon  it.  While  a  fourth  class, 
though  they  have  only  a  single  chair  to  occupy, 
thrust  out  their  feet  as  far  as  possible,  and  throw 
their  persons  as  near  to  the  horizontal  posture  as  they 
can,  as  if  the  object  were  to  cover  the  largest  practi 
cable  space  on  the  floor,  and  to  subject  those  who 
have  occasion  to  pass  before  them  to  the  risk,  every 
moment,  of  stumbling  over  their  feet.  I  have  often 
wondered  that  persons  of  the  least  delicacy  or  reflec 
tion  should  be  found  indulging  such  habits.  If  you 
have  any  disease  of  the  feet  or  legs,  which  requires 
them  to  be  placed  in  a  horizontal  posture,  mention 


68  LETTERS   ON   CLERICAL   MANNERS. 

the  circumstance  to  the  company,  and  obtain  permis 
sion  to  use  the  needed  privilege,  and  all  will  be  well. 
I  have  only  to  mention,  under  this  head,  the  inci 
vility  of  sitting  with  your  back  to  any  portion  of 
the  company  with  whom  you  may  be  seated.  This 
is  never  proper,  unless  an  apartment  is  so  crowded 
that  avoiding  it  is  manifestly  impossible. 

15.  The  habit  of   tilting  your  chuir  back,   while 
you  are   sitting   upon   it,  so  as   to   rest  only  on  its 
two  hinder  legs,  is,   on  several  accounts,  improper. 
It  has  proved  the  fruitful  source  of  many  ludicrous, 
and  even  dangerous  falls  backward,  as  most  persons 
have  had  an  opportunity  of  observing.     And  it  al 
most  necessarily  leads  to  those  awkward,  constrained, 
or  lounging  postures  of  the  body,  which  have  been 
already  mentioned  as  offences  against  that  respectful 
ness  of  manner  which  every  gentleman  is  bound  ha 
bitually  to  maintain.     This  practice  of   tilting  back 
the  chair  in  company,  has  been  considered  and  re 
presented  in  Europe,  as  one  of  the  peculiarities  of 
American  ill-breeding. 

16.  The  fact  is,  we  owe  it  to  our  bodily  health, 
as  well  as    to  good    manners,  to    learn    the   art  of 
habitually  sitting  in  an  erect  posture.     Few  things 
are  more  important  to  a  student.     If  he  allow  him 
self,  in  the  privacy  of  his  own  apartment,  to  sit  in  a 
leaning,  lounging,  half-bent  posture,  with  his  elbows 
on  his  knees,  or  with  his  feet  stuck  up  on  a  chair,  or 
against   the    side  of  the   fire-place,  higher  than  his 
head,  or  on  a  level  with  it ;  he  will  be  much  more 
apt  to  contract  a  pain  in  his  breast,  and  to  find  his 
eye-sight   and   his  general   health   affected  by  three 
hours'  study,  in  such  a  posture,  than  by  five  or  even 


OFFENSIVE   PERSONAL   HABITS.  69 

six  in  a  more  erect  one.  Let  your  habitual  mode  of 
sitting,  even  in  your  study,  be  perfectly  erect,  with 
the  breast  rather  protruded  than  bent  in ;  and,  in 
short,  very  much  in  that  self-supported  and  firm 
manner,  in  which  you  would  wish  to  sit  in  the  most 
ceremonious  company.  This  may  seem,  at  first  view, 
to  be  too  formal ;  but  it  will  become,  in  a  short  time, 
what  it  is  the  object  of  this  counsel  to  make  it,  the 
most  natural  posture  ;  and  will,  without  eifort  on  your 
part,  confer  all  those  advantages  on  the  score  of  health 
and  manners  which  it  is  desirable  to  gain  from  it. 
Besides,  if  now,  in  your  youth,  you  are  constantly 
seeking,  as  many  appear  to  be,  something  to  recline 
upon ;  if  you  cannot  sit  ten  minutes  without  throw 
ing  yourself  into  the  recumbent,  or  semi-recumbent 
postures,  to  which  we  see  the  young  and  healthy 
constantly  resorting,  what  will  you  do  in  the  feeble 
ness  of  old  age  ?  If  you  cannot  sit  otherwise  than 
half-bent  at  twenty-five ;  how  will  you  sit  at  three 
score  and  ten  ?  Let  the  sunken,  revolting  figures  of 
many  aged  persons  give  the  answer. 

17.  Many  persons,  the  moment  they  seat  them 
selves  in  company,  and  especially  when  they  be 
come  engaged  in  conversation,  if  there  be  a  screw, 
knob,  or  small  fixture  of  any  kind  within  their 
reach,  which  admits  of  being  turned  or  handled,  are 
incessantly  engaged  in  performing  this  operation,  to 
the  annoyance  of  the  owner  of  the  house,  and  often 
to  the  incurable  injury  of  the  article  thus  roughly 
treated.  Try  to  learn  the  art  of  sitting  still,  while 
you  are  conversing,  without  pulling  and  tugging  at 
the  furniture  around  you ;  without  playing  with  any 
part  of  your  own  dress  or  person ;  without  incessantly 


70  LETTERS   ON   CLERICAL   MANNERS. 

stretching  and  cracking  the  joints  of  your  fingers  ; 
without  pulling  out  your  watch  every  half  minute, 
and  twirling  the  chain  in  every  direction,  &c.  ~The 
truth  is,  that  kind  of  nervous  restlessness  which  leads 
to  things  of  this  kind,  ought  ever  to  be  resisted.  He 
who  must  have  something  to  play  with  while  he  is 
conversing,  ought  to  consider  himself  as  called  upon 
promptly  and  firmly  to  apply  a  remedy. 

18.  Finally ;  let  me  enjoin  upon  you  to  avoid  all 
slovenly  habits  of  whatsoever  kind,  in  your  person, 
in  the  implements  you  use,  and  in  the  apartments 
you  occupy.  The  offences  against  this  counsel  are  so 
numerous  and  diversified,  that  I  cannot  pretend  to 
specify  them.  Good  sense,  attentive  observation,  and 
general  habits  of  neatness,  will,  I  trust,  render  mi 
nute  details  unnecessary. 

It  is  recorded  of  the  celebrated  Mr.  Whitefield, 
that  he  was  characteristically  neat  in  his  person,  and 
with  respect  to  every  thing  about  him.  He  was  ac 
customed  to  say,  that  "  a  minister  ought  to  be  without 
spot."  He  would  not  allow  a  paper  to  be  out  of  its 
place,  or  to  be  put  up  irregularly.  He  would  have 
every  part  of  the  furniture  of  his  room  in  its  appro 
priate  station  before  he  retired  to  rest ;  and  remarked, 
that  he  could  not  be  easy,  if  he  thought  so  small  an 
article  as  his  gloves  were  out  of  the  proper  place. 
Such  were  the  feelings  of  a  man  whose  evangelical 
labours  were  abundant  to  a  degree  almost  without 
parallel;  and  whose  heart  was  peculiarly  intent  on 
the  great  duties  of  his  office  as  an  "  ambassador  of 
Christ." 

Let  every  apartment  which  you  occupy,  cither 
permanently  or  for  a  short  time,  bear  the  character 


OFFENSIVE   PERSONAL  HABITS.  71 

of  neatness!  When  you  quit  your  bed  in  the  morn 
ing,  lay  up  the  bed-clothes  decently,  so  that  no  visitant 
need  be  offended  by  the  appearance  of  things.  When 
you  wash  yourself,  especially  in  the  house  of  a 
friend,  do  it  with  gentleness  and  neatness,  without 
wetting  the  carpet  or  floor,  without  bespattering  the 
wall  or  furniture  in  the  immediate  vicinity  of  the 
basin,  that  you  may  as  much  as  possible  diminish 
the  labour  of  servants.  A  conscientious  man,  in 
these  circumstances,  ought  ever  to  act  on  the  princi 
ple  of  giving  as  little  trouble  as  may  be  to  those 
around  him  ;  and,  for  this  purpose,  in  all  cases  what 
soever,  whether  at  home  or  abroad,  to  leave  as  little 
to  clean  after  him  as  possible. 

On  the  subject  of  slovenly  habits,  and  several  other 
points  noticed  in  this  letter,  I  would  recommend  to 
your  perusal  the  Rev.  Dr.  Adam  Clarke's  "  Letter  to 
a  Methodist  Preacher."  You  will  perceive  that  the 
learned  and  venerable  author,  though  belonging  to  an 
ecclesiastical  body  rather  distinguished  for  the  simpli 
city  and  plainness  of  its  members,  and  certainly  by  no 
means  excessive  in  its  attention  to  external  polish,  con 
siders  a  negligence  of  cleanliness  in  a  minister  of  the 
gospel,  as  not  only  disgusting,  but  as  very  closely 
allied  to  moral  delinquency. 


LETTER  IV. 

A  word  spoken  in  due  season,  how  good  is  it !  —  PROV.  xv.  23. 
CONVERSATION. 

MY  DEAR  YOUNG  FRIEND:  —  Those  qualities  which 
enable  any  man  to  appear  well  in  conversation,  are 
among  the  most  precious  that  can  be  possessed.  To 
every  public  man  these  qualities  are  peculiarly  impor 
tant.  But  to  a  minister  of  the  gospel,  they  are  above 
measure  valuable.  The  business  of  his  life  is  to  bene 
fit  his  fellow-men.  A  large  portion  of  his  time  must 
be  passed,  and  ought  to  be  passed,  in  society ;  and  he 
who  is  best  qualified  to  make  all  his  social  intercourse 
at  once  pleasing  and  useful,  is,  of  course,  best  qualified 
to  promote  the  great  ends  for  which  the  ministry  was 
instituted. 

But  while  this  accomplishment  is  certainly  valu 
able  beyond  all  price,  it  evidently  engages  much  less 
of  the  attention  of  candidates  for  the  holy  ministry 
than  its  importance  demands.  Instead  of  "  coveting 
earnestly  this  gift;"  instead  of  studying  daily  to 
attain  it,  and  to  make  progress  in  it,  as  is  done  with 
regard  to  some  other  things  of  less  value ;  this  great 
concern  is  left,  pretty  much,  to  take  care  of  itself,  or, 
at  best,  to  depend  on  the  exigency  of  the  moment, 
both  for  exercise  and  improvement. 

(72) 


CONVERSATION.  73 

Every  man,  indeed,  is  not  qualified  to  excel  in 
conversation ;  but  every  man  may  be  inoffensive,  if 
not  agreeable :  and,  as  Dean  Swift  has  somewhere 
remarked,  there  are  hundreds  of  men  who  might  not 
only  be  agreeable,  but  really  shine,  who,  on  account 
of  a  few  gross  faults,  which  they  might  easily  correct 
in  half  an  hour,  are,  at  present,  not  even  toler 
able.  They  pass  through  life  not  only  without  use 
fulness,  but  are  considered  as  a  nuisance  wherever 
they  appear. 

As  I  propose  to  make  Religious  Conversation 
the  subject  of  a  separate  letter,  I  shall  confine  my 
self,  at  present,  to  some  general  principles,  which,  it 
appears  to  me,  ought  to  regulate  all  our  social  inter 
course.  Most  of  these  principles,  indeed,  apply 
equally  to  all  classes  of  persons.  Some  of  them, 
however,  are  more  especially  worthy  of  the  attention 
of  those  who  seek  or  sustain  the  sacred  office. 

This  subject  is  recommended  to  our  attention,  not 
only  by  common  sense  and  experience,  but  also  by 
the  word  of  God.  Holy  Job  exclaimed  —  "  How  for 
cible  are  right  words  !"  "  A  word  spoken  in  due  sea 
son,"  says  the  wise  man,  "  how  good  is  it !"  Prov.  xv. 
23.  And  again,  "A  word  fitly  spoken  is  like  ap 
ples  of  gold  in  pictures  of  silver."  Prov.  xxv.  11. 
Again,  the  inspired  apostle  exhorts  —  "  Let  no  cor 
rupt  communication  proceed  out  of  your  mouth,  but 
that  which  is  good  to  the  use  of  edifying,  that  it  may 
minister  grace  unto  the  hearers."  Ephes.  iv.  29. 
And  again,  "  Let  your  speech  be  always  with  grace 
seasoned  with  salt,  that  ye  may  know  how  to  answer 
every  man."  Coloss.  iv.  6. 

Allow  me,  then,  to  put  you  on  your  guard  against 
7 


74  LETTERS   ON   CLERICAL   MANNERS. 

some  of  the  most  common  faults  in  conversation,  and 
to  recommend  some  of  those  excellencies,  which  ap 
pear  to  me  particularly  worthy  of  your  attention. 

1.  In  the  first  place,  be  upon  your  guard  against 
talking  too  much  in  company.  He  who  is  very 
talkative  incurs  disadvantages  of  the  most  serious 
kind.  He  cheapens  himself;  tires  his  hearers ;  and, 
of  course,  renders  what  he  has  to  say,  however  rich 
it  may  be  in  wisdom,  much  less  likely  to  prove  either 
acceptable  or  useful,  than  if  he  talked  less.  Speak 
seasonably,  nay  frequently,  if  you  have  opportunity, 
but  never  long.  Contribute  your  equitable  share  to 
the  conversation;  but  do  not  allow  yourself  to  go 
beyond  these  limits.  "Pay  your  own  reckoning," 
as  one  has  expressed  it ;  "  but  do  not  undertake,  at 
your  own  expense,  to  treat  the  whole  company. 
This  being  one  of  the  few  cases  in  which  people  do 
not  wish  to  be  treated;  every  one  being  fully  con 
vinced  that  he  has  wherewithal  to  pay  his  own  bill." 
This  fault  is  particularly  noticed  and  reproved  in 
Scripture.  "  A  fool's  voice,"  says  the  wise  man,  "is 
known  by  the  multitude  of  words."  "In  the  multi 
tude  of  words,"  says  the  same  inspired  teacher,  "there 
wanteth  not  sin ;  but  he  that  refraineth  his  lips  is 
wise."  And  again,  "  He  that  hath  knowledge,  spar- 
eth  his  words."  Eccles.  iii.  3.  Prov.  x.  19.  Prov. 
xvii.  27. 

I  have  never  known  a  great  talker,  however  en 
lightened  and  instructive,  who  did  not,  at  length, 
become  wearisome  to  his  company.  Nor  did  I  ever 
know  one  of  this  character,  who,  in  the  multitude  of 
the  remarks  and  opinions  which  he  threw  out,  did 
not  sometimes  utter  that  which  he  had  better  have 


CONVERSATION.  75 

kept  to  himself;  and  which,  in  some  instances,  be 
came  the  source  of  great  subsequent  trouble.  It  is  very 
unwise  in  a  man  who  bears  such  a  relation  to  society 
as  a  clergyman  does ;  who  is  set  for  the  instruction 
and  guidance  of  the  people ;  who  comes  in  contact 
with  so  many  individuals  in  all  classes  of  society ; 
whose  remarks  and  opinions  are  important,  and  if  he 
be  at  all  respected,  likely  to  be  remembered  arid 
quoted ;  nay,  whose  judgment  on  the  current  topics 
of  the  day  may  have  no  small  influence  on  the  minds 
of  some,  when  he  shall  have  passed  off  the  stage  of 
life ; — surely  it  is  unwise  for  such  a  man  to  be  throw 
ing  out  his  opinions  on  all  subjects,  without  due  con 
sideration.  Surely  it  is  unwise  for  him  to  speak 
hastily  and  rashly.  And  if  he  be  "full  of  talk,"  he 
will  seldom  be,  for  an  hour  together,  wholly  free  from 
rash  and  indiscreet  speaking.  Let  every  man,  but 
especially  every  minister,  be  swift  to  hear,  and  slow 
to  speak. 

2.  A  fault,  directly  the  reverse  of  that  which  was 
last  mentioned,  is  the  extreme  of  silence  in  company. 
I  have  known  some  from  physical  temperament; 
others  from  abstraction  and  absence  of  mind ;  and  a 
third  class,  perhaps,  from  still  more  exceptionable 
causes,  wrapping  themselves  up  in  a  chilling  reserve ; 
never  speaking  but  when  addressed,  and  then  an 
swering  as  briefly  as  possible,  and  relapsing  into 
silence  again.  This  is  certainly  unhappy  for  one  who 
ought  to  be,  wherever  he  is,  an  instructor  and  bene 
factor.  While  you  avoid  garrulity,  then,  sink  not 
down  into  silence.  While  you  guard  against  monopo 
lizing  the  conversation,  by  no  means  give  it  up  alto 
gether.  And  if  you  find  yourself  frequently  at  a  loss 


76  LETTERS   ON   CLERICAL   MANNERS. 

for  topics  of  conversation,  take  pains  to  have  some 
thing  ready  for  the  discharge  of  this,  as  well  as  every 
other  duty,  by  previously  meditating  on  what  may  be 
adapted  to  utility  in  the  particular  company  to  which 
you  may  be  introduced. 

3.  Another  practical  maxim,  of  great  importance 
in  conversation,  is,  that  you  avoid  a  tale-bearing 
tattling  spirit.  I  have  known  some  clergymen,  who 
were  the  greatest  newsmongers  in  their  neighbour 
hoods.  They  were  among  the  first  to  circulate  idle 
stories ;  to  give  currency  to  unconfirmed  statements ; 
to  trumpet  abroad  charges  of  the  most  serious  kind, 
without  adequate  evidence,  and  were  often,  very  often, 
afterwards  obliged  to  explain,  apologize,  and  even 
retract.  This  is  a  shameful  spirit  for  any  professing 
Christian  to  indulge ;  but  is  peculiarly  shameful  for 
an  ambassador  of  Christ,  whose  course  ought  ever  to 
be  marked  by  caution,  dignity,  tenderness  for  the 
reputation  of  others,  and  universal  benevolence. 

Be  not  ready  to  credit,  and  in  your  social  hours  to 
recognize  as  true,  every  ill  report  that  malignity  or 
folly  may  put  in  circulation.  If  you  have  heard  of 
any  faux  pas  in  the  neighbourhood,  or  even  if  you 
know  it  to  be  true,  be  among  the  last  to  speak  of  it, 
unless  plainly  called  in  duty  to  do  so.  Let  others 
lend  themselves  to  the  ignoble  work  of  tale-bearing, 
or  be  willing  to  connect  their  names  with  the  repeti 
tion  of  ill-natured  reports ;  but  let  not  your  name  be 
ever  mentioned  in  such  unworthy  associations.  If 
authority  for  slander  or  for  contemptible  gossiping 
stories  is  to  be  demanded,  let  it  not  be  traced  to  a 
minister  of  Christ,  who  ought  to  have  something  to 
do  infinitely  more  worthy  of  his  calling.  I  have 


CONVE11SATION.  77 

known  ministers  who  were  rash,  credulous,  and  withal 
a  little  fond  of  news,  taking  for  granted  that  what 
were  communicated  to  them  as  facts,  were  really  so ; 
freely  speaking  of  them  as  facts,  and,  not  only  so, 
but  proceeding  to  act  on  the  strength  of  them ;  to  ad 
minister  severe  reproofs  to  the  individuals  supposed 
to  be  guilty,  and  even  carry  the  subject  into  the  pul 
pit ;  when  the  whole  stories  which  they  believed, 
caught  up,  repeated,  and  acted  upon,  were  entirely 
without  foundation.  It  is  almost  incredible  how  little 
reliance  can  be  placed  on  reports,  circulated  even  by 
good  people,  and  accompanied  with  all  the  minute 
circumstances  of  time  and  place ;  and  how  utterly 
unsafe  it  is,  in  many  cases,  even  to  investigate  the 
truth  of  them :  because,  frequently,  even  an  investi 
gation  cannot  be  conducted,  without  repeating  the 
story,  and  thus  giving  it  additional  currency.  There 
are  busy  and  wicked  tongues  enough  for  this  work. 
The  general  rule  for  a  minister  of  the  gospel  is,  to 
take  no  share  in  any  such  conversation,  unless  it  be, 
as  far  as  he  can  with  a  good  conscience,  to  mollify 
and  repress :  and  then  only  to  allow  himself  to  take 
it  up,  when  it  is  no  longer  possible,  consistently  with 
duty,  to  maintain  silence. 

When  others  speak  to  you  of  the  misconduct  of 
absent  persons,  as  far  as  possible,  in  most  cases,  dis 
courage  such  communications ;  and  when  severe  cen 
sures  are  pronounced,  manifest  a  readiness,  as  far  as 
you  conscientiously  can,  to  suggest  palliatives,  and 
modes  of  viewing  the  subject  which  may  be  consist 
ent  with  the  innocence  of  the  party,  or  at  least  lessen 
his  criminality;  remembering  that  "charity  hopeth 
all  things." 


78  LETTERS    ON    CLERICAL   MANNERS. 

4.  Closely  connected  with  the  tattling  spirit  against 
•which  I  have  warned  you,  is  that  which  loves  to  pry 
into  the  private  circumstances,  and  even  the  secrets 
of  families,  and  to  make  them  the  subject  of  conver 
sation.     There  is  a  littleness  and  even  meanness  in 
this,  which  all  people  of  elevated  minds  despise ;  and 
which  I  hope  you  will  sacredly  avoid.     You  will  have 
quite  business  enough  of  your  own,  without  meddling 
with  the  private  affairs  of  other  people.     In  truth,  no 
wise  man  will  ever  desire  to  become  possessed  of  the 
secrets  of  his  neighbour.     They  will  always  be  found 
a  troublesome  commodity  to  have  in  keeping;    and 
even   after  they  have  been  imparted  to  him,  he  will 
much  more  frequently  regret  than  rejoice   that  they 
ever  came  to  his  knowledge.     There  are  many  things 
of  which  it  is  much  more  a  privilege  than  a  misfor 
tune  to  be  entirely  ignorant. 

5.  In  conformity  with  the  foregoing  remarks,  let 
me  recommend,  that,  in   company,  even  with  your 
most  intimate  friends,  you   avoid  the  discussion    of 
personal  character  and  conduct  as  much  as  possible : 
and  that  you  prefer  dwelling  on  those  principles,  doc 
trines,  and  facts,  which  are  always,  and  to  all  classes 
in  society,  interesting  and  instructive,  and  the  discus 
sion  of  which,  moreover,  is  always  safe.     It  was  a 
question  often  repeated  by  a  late  distinguished  physi 
cian    and    philanthropist  of  Philadelphia,  a  man  as 
remarkable  for  the  soundness  of  his  mind,  and  the 
extent  of  his    learning,  as  for  the  benignity  of  his 
disposition  :  —  "  Why  are  you  so  constantly  talking 
about  persons ?     Why  not  rather  talk  about  things?" 
The  lesson  conveyed  by  this  question  is  replete  with 
practical   wisdom.      If  conversation   were   generally 


CONVERSATION.  79 

modelled  upon  it,  the  consequences  would  be  happy 
indeed. 

6.  Study  the  happy  art  of  making  all  your  conver 
sation  useful.     Conversation  which  is  not  religious, 
may  still  be  highly  useful.    It  may  inculcate  excellent 
sentiments  concerning  life,  manners,  education,  &c. ; 
or  it  may  convey  instruction,  as  to  facts   of  great 
value.     Where  you  have  an  opportunity  of  selecting 
topics  of  conversation  yourself,  make  a  point  of  intro 
ducing  such  as  shall  be  adapted  to  benefit,  as  well  as 
gratify,  those  whom  you  address.     And  even  where 
you  are  compelled  or  induced  to  accept  of  those  which 
have  been  introduced  by  others,  try  to  give  them  an 
instructive  turn.     Especially  study  the  happy  art  of 
making  your  conversation  useful  to  young  people  as 
often  as  you  are  thrown  into  their  company.     A  cler 
gyman,  or  a  candidate  for  the  ministry,  who  has  an 
enlarged  mind,  and  a  good  stock  of  information,  need 
not,  and  ought  not,  to  converse  five  minutes  in  any 
company  without  throwing  out  something  calculated 
to  be  thought  of  afterwards  with  profit.     Nay,  if  we 
had  the  spirit  of  our  Master,  we  should  endeavour  to 
make  every  word  we  utter  useful. 

7.  Do  not  disdain  to  prepare  yourself  to  converse 
in  an  intelligent  and  profitable  manner  on  whatever 
may  be  the  popular  topics  of  the  day.    Whenever  any 
interesting  occurrence  renders  a  particular  place,  or  a 
particular  event  in  history,  an  object  of  general  at 
tention,  if  you  are  not  ^already  accurately  informed 
concerning  the  place   or  event  in  question,  make  a 
point  of  obtaining  correct  information  as  speedily  as 
you  can.     You  may  be  publicly  appealed  to  for  infor 
mation  in  the  presence  of  those  to  whom  you  would 


80  LETTERS   ON   CLERICAL   MANNERS. 

be  unwilling  to  appear  ignorant.  And  even  if  this 
should  not  be  the  case,  you  may  lose  many  an  oppor 
tunity  of  instructing  and  gratifying  those  with  whom 
you  converse.  There  is  some  danger,  indeed,  that  he 
who  has  thus  taken  pains  to  inform  himself  in  relation 
to  popular  topics,  may  be  tempted  by  vanity  to  make 
a  display  of  his  knowledge ;  but  this  is  no  more  an 
argument  against  his  gaining  the  knowledge,  and 
being  ready  to  impart  it  in  a  proper  manner,  and  on 
proper  occasions,  than  the  proneness  of  many  to 
pedantry,  is  an  argument  against  all  endeavours  to 
cultivate  and  store  the  mind. 

8.  One  of  the  most  important  habits  to  be  acquired 
in  conversation  is  that  of  paying  close  attention  to 
the  individual  with  whom  you  are  conversing.  Nothing 
is  more  common  than  the  violation  of  this  plain  dic 
tate  of  propriety.  Many  are  in  the  constant  habit 
of  either  entirely  withdrawing  their  attention,  or,  at 
least,  bestowing  a  very  small  share  of  it,  on  the  per 
son  who  is  speaking  to  them.  In  the  midst  of  the 
most  important  remarks,  which  they  are  expected  to 
understand  and  to  answer,  they  plainly  manifest,  by 
the  vacant  countenance,  by  the  averted  eye,  and 
sometimes,  even  by  the  indecency  of  humming  a  tune, 
in  a  half-smothered  manner,  that  they  are  thinking 
of  nothing  less  than  the  speaker  or  his  discourse. 
This  is  a  great  breach  of  decorum,  and  as  unwise  as 
it  is  ill-bred.  It  is  impossible  to  understand  or  an 
swer  that  which  we  do  not  hear ;  and  very  often,  by 
allowing  ourselves  to  indulge  this  absence  of  mind,  we 
lose  many  a  wise  and  weighty  observation ;  we  suffer 
many  an  important  link  in  a  chain  of  argument  to 
escape  us,  by  which  we  might,  had  we  secured  it,  have 


CONVERSATION.  81 

been  largely  profited ;  and  even  if  -what  is  said  to  us  be 
altogether  erroneous,  we  can  never  refute,  or  dispose 
of  it  in  any  way,  as  we  ought,  if  we  do  not  attentively 
listen  to  it.  If  you  think  proper  to  take  the  time  to 
sit  down  by  a  person,  and  to  pretend  to  listen  to  him, 
make  a  point  of  listening  to  him  really.  When  you 
think  that  the  conversation  ought  to  be  broken  off, 
break  it  off;  but,  while  it  continues,  attend  to  what  is 
said.  Unless  you  do  this,  it  is  impossible  to  estimate 
its  value,  or  to  frame  a  proper  reply,  or  to  adopt  the 
most  wise  and  delicate  method  of  bringing  it  to  a 
close.  Many  a  conversation  has  been  prolonged  to 
an  hour,  and,  after  all,  has  proved  desultory  and  use 
less,  when  it  might  have  terminated  in  ten  minutes, 
and  been  mutually  beneficial,  had  the  parties  only 
given  to  each  other,  for  that  short  space  of  time,  their 
undivided  attention.  I  repeat  it,  then — if  you  would 
treat  your  friends  with  good  manners ;  if  you  would 
profit  by  what  they  say ;  if  you  would  gain  the  highest 
possible  advantage  from  every  conversation;  if  you 
would  save  time ;  if  you  would  benevolently  impart 
pleasure  as  well  as  receive  it ;  if  you  would  reply  to 
what  is  said  to  you,  in  the  wisest  and  most  instructive 
manner ;  then  pay  strict  and  undivided  attention  to 
every  word  that  is  uttered,  as  long  as  you  think  pro 
per  to  continue  any  conversation. 

9.  The  foregoing  remarks  are  intended  to  apply 
where  another  person  is  addressing  you  individu 
ally.  The  same  general  principle  applies  where  an 
individual  is  addressing  a  company  of  which  you  form 
a  part.  In  such  case,  as  long  as  you  continue  to 
occupy  your  seat,  attend  to  what  is  said.  I  have 
known  many  persons  who,  in  such  circumstances  —  ia 


82  LETTERS   ON   CLERICAL   MANNERS. 

the  midst  of  an  interesting  series  of  remarks  addressed 
to  them  equally  with  the  rest  of  the  company,  turned 
aside  their  heads ;  began  to  whisper  to  the  person  who 
sat  next  to  them  on  an  entirely  different  subject ;  and 
thus  diverted  his  attention  as  well  as  their  own  from 
the  speaker.  This  is,  undoubtedly,  a  gross  offence 
against  good  manners.  It  is  practically  telling  the 
speaker  that  you  do  not  think  him  worth  listening  to, 
and  is  certainly  calculated  to  embarrass,  and  even  to 
interrupt  him  in  his  remarks.  Surely  those  who  are 
desirous  of  doing  to  others,  as  they  would  that  others, 
in  like  circumstances,  should  do  to  them,  will  endeavour 
to  avoid  such  a  palpable  indecorum. 

10.  Another  radical  maxim  of  good  manners,  in 
conversation,  is  to  treat  what  is  said  by  others  re 
spectfully.  This  maxim,  as  well  as  the  last,  is  perpetu 
ally  disregarded.  To  say  nothing  of  the  practice 
indulged  by  many,  of  habitually  withdrawing  their 
attention  from  those  with  whom  they  are  conversing ; 
there  are  others,  who  testify  their  want  of  respect  for 
what  is  said  to  them  in  conversation,  in  a  great 
variety  of  ways :  by  a  smile  of  contempt ;  by  a  half- 
concealed  sneer ;  by  a  manifest  unwillingness  to  hear 
the  speaker  to  the  end ;  by  interrupting  him ;  by 
hints  that  his  opinions  are  frivolous ;  in  a  word,  by 
some  look,  tone,  or  gesture,  not  easily  specified,  or 
clothed  in  language,  by  which  we  may  intimate  to  an 
other  that  we  regard  what  he  is  saying  as  unworthy 
of  being  seriously  considered.  In  all  these  ways,  do 
proud  men,  impatient  men,  obstinate,  opinionated, 
vulgar  men,  treat  with  disrespect  many  remarks  which 
are  worthy  of  their  notice,  and  wound  the  feelings  of 
many  a  modest,  timid  speaker. 


CONVERSATION.  83 

If  you  so  far  put  yourself  on  a  level  with  any  one, 
as  to  converse  with  him  at  all,  listen  respectfully  to 
what  he  has  to  say.  It  is  very  possible  that  when  he 
has  finished,  and  before  he  has  finished,  you  may  be 
constrained  to  think  very  little  of  his  remarks.  But 
do  not  wound  his  feelings,  by  giving  him  to  under 
stand,  beforehand,  that  you  expect  very  little  from 
him  to  the  purpose  ;  or  by  any  thing  that  shall  indi 
cate  sneer  or  contempt.  Do  not  practically  tell  him, 
that  you  have  no  respect  for  what  he  is  saying.  Not 
only  listen  to  him,  but  give  every  thought  and  word 
which  he  may  utter,  its  due  weight.  Treat  him,  in 
short,  as  you  would  wish  and  expect,  in  like  circum 
stances,  to  be  treated  by  him.  In  no  other  way  will 
you  be  able,  when  he  has  done,  to  answer  his  remarks 
in  such  a  manner  as  will  be  likely  to  be  useful  to  him 
as  well  as  worthy  of  yourself. 

11.  In  conversation  with  an  individual,  look  him  in 
the  face,  and  keep  your  eye  generally  fixed  on  his,  as 
far  as  you  can  without  staring,  and  looking  him  out 
of  countenance.  The  power  of  the  eye,  in  seconding 
and  enforcing  what  is  said,  is  incalculable.  Besides, 
by  talking  to  an  acquaintance  without  looking  him  in 
the  face,  you  forego  a  great  advantage.  You  lose  the 
opportunity  of  perceiving  what  impression  your  re 
marks  make  upon  him  ;  and  of  deciding,  by  his  com 
posure,  or  his  sudden  change  of  countenance,  whether 
you  are  giving  him  pleasure  or  pain  by  your  commu 
nication.  Many  a  discerning  speaker,  by  watching 
the  countenance  of  him  whom  he  addressed,  has  been 
warned,  by  its  indications,  of  the  delicate  ground  on 
which  he  was  treading,  and  prevented  from  making 
further  and  perhaps  very  mischievous  disclosures. 


84  LETTERS   ON   CLERICAL   MANNERS. 

12.  It  is  of  great  importance  to  a  public  character, 
and  especially  to  a  clergyman,  to  learn  the  art  of 
opposing  erroneous  sentiments  expressed  in  the  course 
of  conversation,  with  firmness,  and,  at  the  same  time, 
•without  offence.  No  discerning  individual  can  converse 
many  minutes  together,  with  almost  any  one,  with 
out  hearing  something  with  which  he  cannot  entirely 
agree.  Now,  to  oppose  such  erroneous  opinions  is,  in 
most  cases,  a  duty ;  and  yet  to  perform  this  duty  sea 
sonably,  delicately,  and  with  a  proper  reference  to 
time,  place,  and  company,  is  one  of  those  things 
which,  more  than  most  others,  put  in  requisition  our 
judgment,  taste,  good  temper,  and  good  breeding. 
Sometimes  the  best  expression  of  your  disapprobation 
will  be  by  perfect  silence.  In  other  cases,  this  would 
be  want  of  fidelity.  When  you  find  yourself  con 
strained,  however,  to  give  utterance  to  your  dissent, 
let  it  be  done  mildly,  respectfully,  and  in  a  manner 
fitted  to  win,  rather  than  to  revolt,  the  errorist.  For 
example ;  instead  of  saying,  to  one  who  has  been  de 
livering  sentiments  in  which  you  cannot  concur  — 
"You  seem  to  me  to  talk  absurdly;"  —  or,  "Such 
opinions  are  grossly  erroneous  and  mischievous;" — 
or,  "  A  person  who  can  speak  thus,  must  have  either 
a  weak  head,  or  a  bad  heart ;"  rather  say — "  I  can 
not  concur  in  that  opinion,  for  the  following  reasons, 
&c. ;"  or,  "  You  must  pardon  me  for  dissenting  from 
that  doctrine;" — or,  "Perhaps  you  have  not  adverted 
to  some  of  the  consequences  of  the  opinion  which  you 
have  just  expressed;"  and  so  in  other  cases.  We  are 
never  so  likely  to  benefit  those  who  broach  erroneous 
opinions  in  our  presence,  as  when  we  oppose  them, 
without  acrimony ;  with  a  mild  benevolence  of  manner ; 


CONVERSATION.  85 

and  with  such  an  exhibition  of  our  reasons,  as  is 
adapted  to  convince  their  judgment,  without  wounding 
their  pride. 

13.  Avoid  a  haughty  and  authoritative  manner  in 
conversation.     There  are,  undoubtedly,  many  clergy 
men  who  allow  themselves  to  feel  in  the  parlour,  very 
much  as  they  do  in  the  pulpit ;  as  if  it  were  their  pre 
rogative  to  dictate  their  sentiments  ex  cathedra  ;  and 
as  if  they  expected  to  be  heard,  not  as  friends,  but  as 
superiors,  and   authorized   instructors.     Hence  they 
have  habitually,  something  in  their  manner  in  com 
pany,  which  banishes  ease,  which  chills    confidence, 
which  represses  free  inquiry,  and  which  causes  them 
to  be  listened  to  rather  with  constraint  --and  timidity, 
than  with  affection.  .  Carefully  shun  every  thing  of 
this  kind.     When  you  are  conversing  with  friends  in 
a  parlour,  you  meet  them  on  terms  of  equality.     You 
are  to  address  them,  not  as  a  lordly  dictator,  but  as  a 
respectful  friend :  not  as  having  authority  over  their 
consciences,  but  as  a  helper  of  their  instruction  and 
their   innocent   pleasure.     Avoid,  therefore,  in  such 
circumstances,  all  harsh,  dogmatical  expressions  an$ 
tones.     Do  not  think  to  convince  by  your  ipse  dixit, 
or  to  put  down  an  opponent  by  your  sovereign  autho 
rity.     This  would  be  proud  dictation,  rather  than  con 
versing  ;  and  ought  to  be  carefully  avoided  by  one 
who  wishes  to  succeed,  by  addressing  and  treating 
men  as  rational  beings ;  by  respecting  the  rights  of 
conscience,  and  by  convincing  the  understandings  of 
those  whom  he  desires  to  gain. 

14.  As  far  as  you  can,  avoid  controversy  in  con 
versation,  especially  in  mixed  companies.     I  say,  as 
far  as  you  can.     It  is  not  always  possible  to  avoid  it. 


86  LETTERS   ON   CLERICAL   MANNERS. 

An  impudent,  rough,  or  vulgar  attack,  may  compel 
you  to  take  the  stand  and  tone  of  a  polemic,  when 
you  least  desire  it.  When  such  a  case  occurs,  it  ought 
to  be  studiously  met  without  heat  or  passion,  and 
brought  to  a  close  as  speedily  as  possible.  But  many 
good  men  love  controversy ;  or,  at  any  rate,  are  easily 
betrayed  into  it.  They  have  so  little  knowledge  of 
the  world,  and  so  little  discretion,  that  they  are  always 
ready  to  give  battle,  whenever  they  see  the  banner  of 
a  party  raised.  And  even  if  they  be  seated  in  large, 
mixed  companies,  and  be  in  danger  of  having  all  eyes 
and  ears  turned  to  them ;  still  they  imagine  that  no 
disputable  sentiment  must  be  allowed  to  pass.  This 
is  a  real  infirmity.  Watch  and  pray  against  it  without 
ceasing.  Never  suffer  the  truth,  if  you  can  help  it, 
to  be  trampled  under  feet  in  your  presence.  But 
there  are  many  ways  of  interposing  a  mild,  concilia 
tory  word  in  its  behalf,  and  doing  it  firmly,  without 
allowing  yourself  to  be  drawn  into  a  dispute.  And  in 
this  case,  the  old  medical  maxim,  obsta  principiis,  is 
of  great  value.  Be  on  the  watch  to  avoid  controversy, 
Jrom  the  first  moment  you  perceive  a  discrepance  of 
opinion.  A  slight  effort  may  be  sufficient,  in  the  be 
ginning,  to  avert  the  evil,  which,  after  going  a  few 
steps  forward,  will  be  utterly  unavailing.  Before  I 
take  leave  of  this  particular,  allow  me,  with  especial 
earnestness,  to  put  you  on  your  guard  against  being 
drawn  into  controversy,  in  company,  with  aged  men 
and  with  females.  Never  dream  that  you  will  be  able 
to  convince,  or  by  any  means  to  effect  an  alteration 
in  the  opinions  of  a  man  who  has  passed  the  age  of 
three  score,  or  three  score  and  ten.  You  do  not  dis 
pute  with  such  a  one  on  equal  terms.  If  his  opinions 


CONVERSATION.  87 

be  ever  so  erroneous,  he  is  probably  wedded  to  them 
by  long  habit,  as  well  as  by  strong  prejudice.  He 
will  naturally  consider  himself  as  your  superior,  and 
take  for  granted  that  you  cannot  instruct  him.  Of 
course,  you  will  find  it  difficult  to  use  the  same  free 
dom  and  scope  of  argument  with  him,  that  you  would 
with  one  nearer  to  an  equality  with  yourself  in  age. 
Many  of  the  same  considerations  apply  to  females. 
In  acuteness,  wit,  sprightliness,  and  delicate  raillery, 
they  often  prove  powerful  opponents ;  while  the  hands 
of  a  male  adversary  are,  in  a  great  measure,  tied,  so 
that  he  cannot  wield  with  unrestrained  freedom  many 
of  those  weapons  which  he  might  properly,  and  with 
great  effect,  employ  against  an  adversary  of  his  own 
sex. 

15.  Closely  connected   with   this   caution   against 
sliding  into  unseasonable  controversy  in  company,  is 
another  against  losing  your  temper  in  controversy, 
when  you  happen  to  be  either  unavoidably  dragged, 
or  inadvertently  betrayed,  into  it.     Perhaps  clergy 
men   may  be   said  to  be   peculiarly  exposed  to  this 
temptation.     For,  besides  the  various  other  infirmi 
ties,  which  they  share  in  common  with  all  good  men, 
they  are,  perhaps,  peculiarly  liable   to    feel  deeply, 
when  their  profession  or  their  opinions  are  attacked. 
Always  set  a  double  guard,  therefore,  at  this  point. 
Kecollect  not  only  the  sin  of  all  rash  and  unseason 
able  anger ;  but  how  much  the  exhibition  of  it  lowers 
the  dignity  of  a  grave,  official  man ;  and  also  that,  in 
controversy,  according  to  an  old  maxim,  he  who  first 
gets  angry  will  generally  be  considered  as  having  the 
•weaker  side  of  the  argument. 

16.  Endeavour  to  cultivate  an  easy,  attractive  man- 


88  LETTERS    ON   CLERICAL   MANNERS. 

ner  in  conversation.  Not  that  I  would  have  you  put 
on  the  smiling,  simpering  countenance,  which  many 
affect,  as  giving  them,  what  they  think,  a  pleasant, 
social  air.  This  is,  to  all  discerning  people,  disgusting 
rather  than  attractive.  But  by  the  attractive  man 
ner  which  I  would  recommend,  I  mean  that  frank, 
courteous,  unaffected,  benign  manner,  which  invites 
freedom  of  intercourse,  and  which  is  adapted  to  place 
all  who  approach  us  at  their  ease.  Such  a  quality  in 
a  clergyman  is  peculiarly  precious,  and  if  properly 
cultivated  and  employed,  may  become  a  blessing  to 
thousands.  Of  course,  the  attainment  and  exercise  of 
it  ought  to  be  studied.  And  I  know  of  no  means  of 
attaining  it  more  effectual,  than  habitually  cultivating 
that  genuine  Christian  benevolence,  which  the  spirit 
and  the  example  of  the  blessed  Saviour  so  powerfully 
recommended.  A  thousand  rules  on  this  subject,  ex 
pressed  with  all  the  point  and  eloquence  imaginable, 
and  day  by  day  treasured  up  in  the  memory,  are  of 
small  value  when  compared  with  this  successful  culture 
of  the  moral  feelings,  and  the  heart. 

17.  While  you  cultivate  habitual  affability,  good 
nature,  and  benevolence  in  conversation,  be  not  too 
ready  to  make  promises  of  service  to  those  with  whom 
you  converse.  The  inexperienced  and  the  sanguine, 
who  have  naturally  an  obliging  temper,  are  extremely 
apt  to  be  betrayed  into  this  fault.  They  feel  much 
disposed  to  oblige ;  and  they  hastily  make  promises, 
and  excite  expectations,  which  they  cannot  fulfil.  Be 
not  ready  to  promise,  unless  you  are  sure  of  your 
ability  to  perform.  Be  sacredly  careful  not  to  disap 
point  the  just  expectations  which  you  have  excited ; 
and  make  a  point,  instead  of  doing  less  than  you  say, 


CONVERSATION.  89 

to  do  more.  I  have  known  a  number  of  men,  and  es 
pecially  young  men,  in  public  stations,  who  were  so 
ready  to  excite  expectation  of  the  great  things  they 
would  do  for  individuals,  or  for  public  bodies,  and  so 
remarkably  delinquent  in  accomplishing  what  they  so 
hastily  undertook,  that,  after  a  while,  no  confidence 
whatever  was  reposed  in  their  undertakings. 

18.  It  is  of  the  utmost  importance  to  one  whose  pro 
fession  leads  him  much  into  society,  that  he  be  not 
ready  to  take  offence  at  every  trifle  that  occurs  in  the 
course  of  conversation.     It  is  a  real  misfortune  for 
any  man,  and  especially  for  a  clergyman,  when  his 
natural  temper  is  jealous  and  suspicious,  and  when  he 
is  ever  on  the  watch  for  some  fancied  design  to  offend 
him,  or  to  wound  his  feelings.     I  have  known  men  in 
the  sacred  office  so  extremely  sensitive  to  every  thing 
of  this  kind,  that  their  best  friends  were  obliged  to 
converse  with  them  with  a  degree  of  caution  truly 
painful.    The  most  innocent  remark  sometimes  became 
matter  of  offence,  and  where  no  one  else  saw  the  re 
motest  purpose  of  personal  application,  an  unfortunate 
individual  was  made  an  offender  for  a  word.     Guard, 
I  pray  you,  against  this  unhappy  temper  with  the 
utmost   vigilance.     Never   think   of  taking    offence, 
until  you  are  very  certain  offence  was  intended.     Be 
sure  to  err  rather  on  the    side  of  forbearance    and 
charity  than  of  excessive  suspicion.    Nay,  even  if  you 
have  proof  that  there  was  an  intention  to  wound  your 
feelings,  rather  set  it  down  to  the  score  of  temporary 
peevishness,  than  of  settled  malignity ;  and  be  ready 
to  meet  the  offending  individual,  on  the  next  occasion, 
with  the  same  serenity  and  good  will  as  ever. 

19.  Avoid  becoming  suddenly  and  excessively  inti- 

8* 


90  LETTERS   ON   CLERICAL   MANNERS. 

mate  with  strangers,  at  a  first  interview,  and  especially, 
committing  yourself  to  them.  This  is  a  great  mark 
of  precipitancy  and  weakness.  Be  not  ready  to  trust 
every  body.  Confidential  friendship  is  a  plant  of  slow 
growth.  Many  people  appear  extremely  plausible, 
and  even  fascinating  at  first  interview,  who  are  utterly 
unworthy  of  your  confidence,  and  will  be  speedily 
discovered  to  be  so. 

20.  Never,  if  you  can  help  it,  put  yourself  in  the 
power  of  any  man.     It  is,  indeed,  a  common  maxim, 
that  you  ought  never  to  put  yourself  in  the  power  of 
any  one  but  tried  friends.    I  would  go  further ;  never 
do  it  in  any  case,  unless  it  be  absolutely  necessary. 
For  example,  if  it  be  impossible  for  you  to  proceed  in 
a  delicate  and  highly  important  matter,  without  making 
a  confidant   of  some  one,   submit  to  the  necessity. 
Make  the  best  choice  you  can.     But,  on  no  account, 
let  your  communication  go  further.     It  can  do  no 
good,  and  may  do  much  harm,  in  ways  that  you  never 
thought  of  anticipating.     The  most  prudent  and  useful 
public  men  I  have  ever  known,  were  found  among 
those  who   exercised  the  most  impenetrable  reserve 
respecting  the  delicate  concerns   of  themselves  and 
others ; — who  did  not  impart  the  knowledge  of  them 
even  to  their  nearest  relations. 

21.  When  you  are  called  to  converse  on  a  subject 
concerning  which  there  is  known  to  exist,  or  is  likely 
to  arise,  a  diversity  of  opinion,  in  your  congregation 
or  neighbourhood,  do  not  be  forward  to  deliver  your 
opinion  upon  it,  unless  you  feel  imperiously  called  by 
a  sense  of  duty  to  do  so.     And  when  you  are  called 
to  give  your  opinion  on  such  a  subject,  be  careful  to 
express  it  in   a  manner  as  little  calculated  as  pos- 


CONVERSATION.  91 

sible  to  mortify  or  irritate  those  who  differ  from  you. 
Why  should  you  intimate,  that  those  who  think  other 
wise  are  either  "  weak"  or  "  wicked  ?"  You  will  not 
be  likely  to  do  good  by  such  language :  and  it  may 
deeply  wound,  and  even  permanently  alienate,  many 
of  your  best  friends. 

22.  Remember  that  a  clergyman  ought  ever  to 
maintain  personal  dignity  in  conversation.  This  is 
too  often  forgotten.  Personal  dignity,  in  this  case, 
may  be  impaired,  by  levity,  by  buffoonery,  by  the  re 
cital  of  low,  vulgar  anecdotes,  by  any  thing,  in  short, 
which  evinces  the  want  of  that  seriousness  and  self- 
respect,  which  can  never  be  abandoned  with  impunity. 
Remember  that,  though  it  be  not  only  lawful,  but  de 
sirable,  that  clergymen  should  be  affable  and  cheerful : 
yet  that  they  can  never  manifest  a  spirit  of  habitual 
levity  and  jesting,  without  giving  pain  to  all  correct 
persons  who  observe  it.  Dr.  Johnson  was  far  from 
being  a  precisian,  either  in  his  feelings  or  manners ; 
yet  when  he  saw  a  couple  of  clergymen  indulging  in 
considerable  mirth  and  jollity  at  a  dinner  table,  he 
said  with  emotion,  "  This  merriment  of  parsons  is  very 
disgusting. "  And,  truly,  when  ministers  of  the  gospel, 
who  ought  to  set  an  example  of  dignity,  as  well  as 
piety,  undertake  to  exhibit  themselves  for  the  enter 
tainment  of  company;  to  recite  low,  common-place 
stories ;  and  not  only  to  repeat,  but  also  to  act  their 
narratives,  with  all  the  circumstances  of  comedy  and 
farce  which  belong  to  them ;  it  cannot  fail  of  giving 
pain  to  every  mind  of  correct  Christian  feeling,  and 
of  lowering  the  ministerial  character. 

23.  Be  not  ready  to  join  in  noisy  laughter  against 
any  one  who  has  inadvertently  committed  a  blunder, 


92  LETTERS    ON   CLERICAL   MANNERS. 

either  in  speech  or  action.  It  gives  pain ;  and  is  a 
mark  of  very  coarse  breeding.  A  dignified  command 
of  the  countenance  is  a  talent  of  great  value  to  one 
in  a  public  station,  and  adapted  to  save  him  from 
many  an  embarrassing  and  mortifying  occurrence.  It 
is  a  real  infirmity,  and,  in  a  minister  of  the  gospel,  an 
unhappy  one,  to  be  ever  ready  to  laugh,  or  to  be  noted 
as  a  great  laugher. 

24.  It  is  a  great  offence  against  good  breeding  to 
be  ever  ready  to  turn  the  eyes  of  a  company  on  a 
certain  individual,  to  whom  some  remark,   cursorily 
made,  is  supposed  to  be  applicable,  and  thus,  often 
times,  deeply  to  embarrass  him.     I  have  often  seen 
this  rule  violated  in  the  public  assembly,  as  well  as  in 
the  parlour.     A  remark  is  made,  perhaps,  which  is 
levelled  at  the   particular   denomination  or  party  to 
which    an    individual    present    belongs,    or    at    some 
opinion  which  he  holds,  or  some  conduct  with  which 
he  is  known  to  be  chargeable.     In  an  instant,  every 
eye  is  turned  toward  him ;  and  perhaps  some  fairly 
turn  round  in  their  seats,  to  gaze  with  a  smirk  or  a 
sneer  at  the  supposed  delinquent.     There  is  something 
so  indelicate  in  this,  that  a  person  of  truly  correct 
feeling  will  by  no  means  allow  himself  to  practise  it. 

25.  I  have  long  thought  that  the  practice  of  retail 
ing  anecdotes  was  one  by  far  too  much  indulged  by 
many  clergymen.     To   be  able  to  tell   a  seasonable, 
appropriate,  short  and  pointed  anecdote,  now  and  then, 
is  certainly  an  accomplishment  by  no  means   to   be 
despised,  and  very  proper  to  be  indulged  by  a  clergy 
man,  as  well  as  by  any  other  man.     But  to  abound  in 
them ;  to  be  continually  resorting  to  them ;  to  make 
the  repetition  of  them  a  favourite  amusement,  and  one 


CONVERSATION.  93 

of  our  characteristics,  is  indeed  unworthy  of  a  Chris 
tian  minister.  I  could  name  clergymen  who  have  a 
set  of  anecdotes,  which  they  are  constantly  retailing ; 
some  of  them  very  vulgar ;  a  large  portion  of  them 
old  and  perfectly  stale  ;  not  a  few  relating  to  ludicrous 
citations  and  expositions  of  Scripture,  and,  of  course, 
calculated  to  make  the  Scriptures  ridiculous  in  the 
view  of  many  people ;  and  these,  perhaps,  repeated 
the  hundredth  time,  to  the  loathing  of  many  who  have 
heard  them  over  and  over  again.  A  man  must  have 
a  better  memory,  and  a  richer  fund,  than  commonly 
fall  to  the  lot  of  the  retailers  of  anecdotes,  who  does 
not  repeat  the  items  in  his  list,  many  times  over,  to 
the  same  individuals.  But  this  is  not  the  worst.  The 
persons  in  question,  by  the  constant  repetition  of 
ludicrous  stories,  have  insensibly  cherished  in  their 
minds  a  habitual  bias  to  levity,  and  have  come  at 
length  to  be  expected  to  be  the  general  jesters  for 
their  company. 

26.  This  propensity  to  the  incessant  retailing  of 
anecdotes  becomes  more  highly  exceptionable,  when 
it  leads,  as  it  sometimes  does,  to  the  recital  of  those 
which  include  the  repetition   of  profane  or  obscene 
language.     It  is  in  vain  to  say  that  he  who  only  re 
peats  the  story,  is  not  the  author  of  the  language,  and 
by  no  means  expresses  his  approbation  of  it.     If  the 
ear  be  polluted    by   the   words    of  profaneness  and 
obscenity,  it  matters  little  who    first   of  all   uttered 
them.     The  work  of  mischief  is  accumulating  by  every 
repetition ;  and  the  desire  of  every  Christian  ought 
to  be  that  it  never  be  heard  again. 

27.  Nearly  allied  to  the  practice  of  constantly  re 
tailing  coinuion-place  or  unseemly  anecdotes  is  that 


94  LETTERS    ON   CLERICAL   MANNERS. 

of  habitually  repeating  old  and  stale  proverbs.  These, 
from  the  circumstance  of  their  having  been  repeated 
so  many  thousand  times,  have  ceased  to  interest ;  and 
many  of  them  are  truly  vulgar,  so  that  to  be  con 
tinually  repeating  them  would  be  really  to  subject 
yourself  to  the  charge  of  habitual  vulgarity.  The 
truth  is,  making  yourself  remarkable  for  the  frequent 
repetition  of  any  particular  form  of  speech,  or  pro 
verbial  expression,  is  alike  contrary  to  all  good  taste, 
and  good  breeding. 

28.  And  this  leads  me  to  lay  it  down  as  another 
fundamental  principle  of  conversation,  that  nothing 
in  the  least  degree  bordering  on  the  indelicate,  or  the 
coarse,  ought  ever  to  escape  in  conversation  from  the 
lips  of  a  minister.     If  you  wish  to  know  how  far  I 
would  carry  this  principle,  I  answer,  if  there  be  a 
thought  or  a  word  which  the  most  delicate  female 
would  shrink  from  uttering  in  a  public  company ;  if 
there   be   an  anecdote,  which   the   most   scrupulous 
matron  would  be  unwilling  to  relate,  if  all  the  world 
were  her  hearers ;  then  let  no  clergyman  venture  to 
give  utterance,  in  mixed  companies,  either  to  the  one 
or  the  other.     His  delicacy  ought  to  be  quite  as  scru 
pulous  and  pure  as  that  of  the  most  refined  lady. 

29.  It  is  one  of  the  most  obvious  dictates  of  good 
manners,  not  to  interrupt  another  person  when  he  is 
speaking  ;  and  yet  how  frequently  is  this  plain  rule 
of  decorum  violated!     To  interrupt  one  in  conversa 
tion  almost  always  carries  with  it  an  offensive  charac 
ter.     It  implies  either  that  we  are  not  instructed  or 
interested  by  what  he  is  saying ;  that  we  have  not 
patience  to  hear  him  to  the  end,  and  are  anxious  that 
he  should  come  to  a  more  speedy  close  ',  or  that  we  are 


CONVERSATION.  95 

wiser  than  he,  and  more  competent  to  give  instruction 
on  the  subject  on  which  he  is  speaking ;  neither  of 
which  is  consistent  with  that  respect  and  benevolence 
which  we  owe  to  those  with  whom  we  converse.  But, 
while  you  sacredly  guard  against  interrupting  others 
in  conversation,  be  not  impatient  of  interruption  your 
self.  Bear  it  with  calmness,  and  without  the  least  in 
dication  of  irritated  feeling.  Set  it  down  to  the  score 
of  inadvertence,  of  nervous  excitement,  of  irascible 
feeling,  of  constitutional  impatience — in  short,  of  any 
thing  rather  than  a  design  to  give  offence,  unless  you 
are  compelled  by  unquestionable  testimony  to  adopt 
this  unfavourable  construction. 

30.  Never  allow  yourself  flatly  and  offensively  to 
contradict  any  one  with  whom  you  are  conversing, 
provided  you  mean  to  remain  on  good  terms  with 
him.  It  is  always  a  breach  of  good  manners,  and  to 
many  persons  peculiarly  painful  and  embarrassing. 
If  you  suspect,  or  even  if  you  are  certain,  that  a 
statement  made  is  entirely  incorrect,  instead  of  say 
ing  bluntly,  "  that  is  false,"  or  "  that  is  not  true  ;" — 
or,  uthe  fact  is  not  as  you  state  it;" — how  much 
more  delicate  and  proper  to  say — "  Do  you  not  mis 
take  ?" — "Are  you  not  misinformed?" — "I  cannot 
help  thinking  that  you  are  deceived  with  respect  to 
that  matter." — But,  while  you  never  allow  yourself 
bluntly  or  harshly  to  contradict  others  in  conversation, 
always  make  a  point  of  bearing  it  patiently  when  you 
are  contradicted  yourself.  Remember  that  it  much 
oftener  arises  from  coarseness  of  the  mind,  and  igno 
rance  of  propriety,  than  from  any  intention  to  wound 
feelings ;  and,  therefore,  ought  in  common  to  be  pitied, 
rather  than  resented  or  made  matter  of  offence. 


96  LETTERS   ON   CLERICAL   MANNERS. 

31.  Guard  against  the  indulgence  of  personal  vanity 
in  conversation.     This  is  a  foible,  or  rather  a  sin,  which 
so  frequently  lowers  the  dignity,  and  interferes  with 
the  usefulness  of  men,  otherwise  of  great  excellence, 
that  you  cannot  be  too  careful  to  fly  from  its  approaches. 
In  any  man  it  is  revolting ;  but  in  a  minister  of  the 
gospel,  or  in  a  candidate  for  the  ministry,  it  is  pecu 
liarly  offensive  and  degrading.     Let  not  the  excessive 
love  of  praise  get  possession  of  your  mind.     Despise 
the  petty  and  unworthy  arts  of  those  who  are  con 
stantly  seeking  to  draw  it  toward  themselves.    Beware 
of  seeming  to  court  observation  or  attention.    Always 
remember  that  the  larger  your  demands  on  others  for 
their  respect  and  admiration,  the  less  they  will  be  dis 
posed  to  yield  to  you.    No  man  is  so  likely  to  be  both 
honoured  and  loved  as  he  who  appears  never  to  think 
of  soliciting  or  desiring  either.     Whereas  he  who  in 
sists  on  often  dragging  into  view  his  own  excellence, 
and  who  is   continually  blazoning    his    own   talents, 
attainments  and  virtues,  will  generally  be  found  to 
lose  reputation  just  in  proportion  as  he  takes  into  his 
own  hands  the  task  of  awarding  it  to  himself. 

32.  Vanity,  in  general,  is  the  parent  of  egotism  in 
conversation ; — another  foible,  against  which  I  exhort 
you  to  guard.     "  Let  not  the  idea  of  yourself  appear 
to  be  always  present  to  your  imagination."    Talk  not 
of  yourself,  your  plans,  your  doings,  or  your  aifairs  in 
company,  if  you  can  easily  avoid  it.    Do  not  embrace 
every  opportunity  of  relating  something  to  your  own 
advantage,  or  that  of  your  family  or  relatives.    It  can 
scarcely  be  done  in  any  shape,  however  ingenious, 
without  having  an  unpleasant  appearance,  and  had, 
therefore,  better  be  omitted  altogether.     Even  speak- 


CONVERSATION.  97 

ing  of  your  own  defects  and  weaknesses,  will  be  con 
sidered  by  many  as  an  indirect  compliment  to  your 
self;  because  it  conveys  the  idea  that  you  feel  so 
secure  in  the  acknowledged  possession  of  higher  and 
nobler  qualities,  that  you  can  afford  to  be  thought 
defective  in  those  of  minor  importance. 

33.  Do  not  affect  wit  in  conversation.     Wit,  like 
poetry,  to  be  tolerable,  must  be  very  good.    Now,  very 
few  persons  are  possessed  of  this   commodity  in  its 
genuine,  attractive  character.     The  greater  part  of 
what  is  called  wit,  like  most  of  the  versifying  in  our 
world,  is  but  an  humble  and  vapid  imitation  of  that 
which  it  wishes  to  be  thought.    Never  attempt  to  force 
nature,  then,  in  the  one  case,  any  more  than  you 
would  in  the  other.     Few  things  are  more  undignified 
and  paltry,  than  to  see  a  man  impotently  struggling 
with  attempts  at  wit,  when  the  only  thing  really  ludi 
crous  about  the  matter  is,  the  utter  failure  of  the 
effort.     The  probability  is  that  you  have  not  real  wit. 
If  you  have,  it  will  occasionally  disclose  itself  in  spite 
of  your  efforts  to  repress  it.    If  you  have  not,  affecting 
it,  and  trying  to   excite  it,  will  only  make  you  an 
object  of  ridicule.     And,  after  all,  it  is  not  a  very  de 
sirable  accomplishment  for  a  minister  of  the  gospel. 
It  has  been  commonly  found  to  be  a  snare  rather  than 
a  treasure  to  those  who  really  possessed  it. 

34.  Do  not  indulge  pedantry  in  conversation.     By 
this  you  will  understand  me  to  mean  a  formal  and  un 
seasonable  ostentation  of  learning ;  a  fault  into  which 
men  of  superficial  knowledge,  more  particularly  pro 
fessional  men,  are  extremely  apt  to  fall,  and  with  which 
some  clergymen,  and  especially  young  clergymen,  are 
frequently  chargeable.     If  you  have  ever  so  much 

9 


98  LETTERS    ON   CLERICAL   MANNERS. 

learning,  there  is  littleness  in  making  a  parade  of  it ; 
and  if  you  have  but  a  small  portion,  there  is  something 
bordering  on  dishonesty  in  vaunting  it  as  if  you  had 
much.  The  best  rule  in  the  world  on  this  subject  is, 
to  get  as  much  knowledge  of  every  valuable  kind  as 
you  can ;  and  never  to  make  any  further  display  of  it 
than  the  discharge  of  your  duty  necessarily  demands. 
If  you  were  to  hear  a  physician  or  lawyer  holding 
forth,  in  mixed  company,  on  the  technicalities  and  the 
recondite  lore  of  his  profession,  would  you  not  be  dis 
posed  to  smile  ?  And  ought  you  not  to  guard  against 
exciting  a  smile  in  others  by  similar  conduct  on  your 
own  part  ? 

35.  Both  the  spirit  and  the  language  of  flattery  in 
conversation,  are  utterly  unworthy  an  ambassador  of 
Christ.  In  any  man  it  is  base ;  but  in  him  who  ought 
to  be  a  pattern  and  a  leader  in  all  that  is  good,  it  is 
pre-eminently  base.  Yet  there  are  clergymen  who  are 
by  no  means  free  from  this  charge.  Their  opinions 
of  so  many  persons  and  things  are  either  openly  so 
licited,  or  indirectly  required ;  and  their  temptations 
to  gratify  the  feelings  of  many  different  classes  of 
people,  are  so  powerful,  that  they  are  not  always  able 
to  resist  them.  I  will  not  suppose  any  one  who  bears 
the  sacred  office,  to  be  so  unprincipled  as  to  indulge  in 
the  habit  of  indiscriminate  flattery,  which,  as  it  must 
defeat  its  own  purpose,  is  as  foolish  and  contemptible, 
as  it  is  wicked.  But  what  I  warn  you  against  is  that 
delicate  flattery,  to  which  many  good  men  are  prone ; 
which  frequently  disguises  itself  under  the  name  of 
benevolence ;  and  of  which,  perhaps,  the  poison  is  the 
more  deleterious,  because  it  is  so  delicately  and 
sparingly  administered.  Never  flatter  any  one.  Never 


CONVERSATION.  99 

make  your  praise  cheap.  It  is  not  sinful,  indeed,  to 
commend  another,  where  commendation  is  really  de 
served  ;  but  let  it  be  bestowed  at  a  proper  time  and 
place ;  and  be  conscientious  in  falling  short  of  what 
is  due,  rather  than  going  beyond  it.  Remember  how 
inflammable  a  thing  human  vanity  is ;  and  guard  against 
the  risk  of  kindling  it  into  a  flame.  "  He  that  flatter- 
eth  his  neighbour,"  says  the  wise  man,  "spreadeth  a 
net  for  his  feet." 

36.  And  as  I  would  warn  you  against  flattering 
others,  so  I  would  warn  you,  with  no  less  solemnity, 
against  inviting  commendation  and  flattery  from  others 
to  yourself.  Nothing  is  more  common,  than  what  is 
most  expressively  called  "fishing  for  praise."  Some 
times  it  is  almost  extorted ;  and  what  is  it  then  worth  ? 
Despise  the  littleness,  as  well  as  abhor  the  sin  of  this 
miserable  beggary.  I  have  known  ministers  who  were 
in  the  constant  habit,  immediately  after  descending 
from  the  pulpit,  if  they  fell  in  with  a  brother  clergy 
man,  of  asking  him  his  opinion  of  the  sermon  which 
he  had  just  heard.  Where  such  inquiries  are  confined 
to  very  intimate  friends,  they  are,  perhaps,  not  to  be 
wholly  blamed;  although  even  then,  they  are  in  a 
greater  or  less  degree,  indications  of  vanity,  and  spread 
a  snare  for  the  honesty  of  our  friends,  and  had  better 
be  omitted.  But  when  addressed,  as  I  have  known 
them  to  be,  to  strangers  as  well  as  friends,  there  is  a 
littleness  about  them  truly  contemptible.  The  same 
general  remark  may  be  applied  to  those  cases  in  which, 
though  there  be  not  a  direct  solicitation  to  praise,  a 
discourse,  there  is  evidently  a  door  opened  for  that 
purpose.  I  once  knew  a  clergyman,  who,  so  far  as  I 
had  an  opportunity  of  observing,  never  failed  of  say- 


100  LETTERS    ON   CLERICAL   MANNERS. 

ing,  to  every  hearer  whom  he  fell  in  with,  for  half  an 
hour  or  an  hour  after  the  close  of  his  own  sermon, 
sabbath  after  sabbath,  "We've  had  a  very  solemn 
subject  to-day."  This  I  have  heard  him  repeat  and 
repeat  until  it  became  perfectly  nauseating ;  and  have 
observed  him  to  bow  and  smile  with  much  complacency, 
when  his  own  indirect  compliment  to  his  sermon,  drew 
from  one  good-natured  auditor  after  another,  a  dose 
of  flattery. 

37.  Do  not  speak  of  your  own  performances  at  all, 
after  they  are  brought  to  a  close,  if  you  can,  con 
sistently  with  duty,  avoid  it.  If  you  appear  satisfied 
with  them,  it  will  be  thought  vanity.  If  you  profess 
yourself  dissatisfied,  it  will  be  considered  as  an  indi 
rect  method  of  inviting  praise.  If  you  merely  make 
the  general  subject  on  which  you  have  been  discoursing, 
the  subject  of  conversation  in  company  afterwards, 
even  with  the  purest  motives,  it  will  be  apt  to  be  mis 
construed  as  an  ingenious  device  to  extort  commenda 
tion  for  what  you  have  done.  Never  boast,  on  the  one 
hand,  of  the  length  of  time,  or  the  care  which  you  have 
bestowed  on  your  discourses ;  or,  on  the  other,  of  the 
expedition  and  ease  with  which  you  prepare  them. 
Never  allow  yourself  to  talk  at  all  on  such  subjects, 
unless  you  are  compelled  to  do  it.  A  thousand  other 
subjects,  more  likely  in  those  circumstances  to  be 
useful,  lie  before  you.  If  a  discourse  which  you  have 
delivered  be  commended  in  your  presence,  do  not  ap 
pear  either  to  be  too  much  gratified  with  the  commenda 
tion,  or  to  despise  it.  Receive  the  compliment  either 
with  respectful  silence,  with  a  slight  bow,  or  with  the 
shortest  possible  expression  of  thanks ;  and,  as  soon 
as  is  consistent  with  courtesy,  change  the  subject. 


CONVERSATION.  101 

38.  Some  persons,  under  the  notion  of  avoiding  for 
mality  and  flattery,  give  way  to  a  rude  familiarity, 
which  they  call,  indeed,  by  some  favourable  name ; 
but  which  deserves  to  be  severely  reprobated.    I  have 
often  known  young  preachers,  when  they  had  become 
a  little  familiar  with  their  companions,  in   the  habit 
when  addressing  them,  of  calling  them  by  their  Chris 
tian  names  only,  or  by  their  surnames  only ;  and  in 
dulging  habitually,  not  merely  in  the  freedom,  but  also 
in  all  the  coarseness  of  unbridled  raillery.     Rely  upon 
it,  this  is,  in  general,  not  wise.     Mutual  dignity,  and 
mutual  respect,   are  indispensable  to  the   continued 
existence  of  Christian  friendship,  in  its  most  pure, 
delicate  and  profitable  form.    If  you  wish  to  maintain 
such  friendship,  be  free  and  unconstrained ;  but  never 
indulge  in  rude  and  coarse  familiarity.     Those  who 
are  worthy  of  your  love,  will  certainly  be  repelled 
rather  than  attracted  by  it. 

39.  When  I  remind  you  of  the  importance  of  main 
taining  a  constant  regard  to  truth  in  conversation,  you 
will  consider  me  as  enforcing  a  plain  point  in  ethics, 
which  no  one  can  dispute.     But  I  wish  to  go  further 
than  this  language  will  be  popularly  considered  as  im 
porting.     I  mean  much  more  than  that  a  minister  of 
the  gospel  ought  to  avoid  downright  lying  in  company, 
whether  the  object  of  the  lie  be  to  flatter  or  to  injure. 
It  ought  to  be  his  object,  in  making  every  statement, 
in  repeating  the  most  trivial  narrative,  to  guard  as 
carefully  against  misrepresenting,  or  exaggerating  any 
fact,  as  if  he  were  on  oath ;  to  give  no  false  colouring, 
no  over-colouring,  and  not,  even  in  jest,  to  misstate 
the  smallest  circumstance.     I  have  had  the  happiness 
to  be  acquainted  with  a  few  men  whose  habits  were 

9* 


102  LETTERS    ON    CLERICAL    MANNERS. 

of  this  kind ;  and  it  was  delightful  to  observe  what 
weight  it  imparted  to  their  word ;  and  how  completely 
they  were  delivered  from  all  those  troublesome  expla 
nations  and  retractions,  to  which  the  less  scrupulous 
were  constantly  exposed. 

40.  Be  strictly  attentive  to  the  circumstances  of 
time,  place,  and  company  in  conversation.  Look  round 
the  room,  before  you  introduce  a  particular  new  topic, 
and  ask  yourself,  whether  it  is  a  suitable  one  for  that 
company ;  or,  whether  there  be  any  individuals  pre 
sent  to  whom  it  may  be  peculiarly  unwelcome  or  em 
barrassing.  There  is  an  old  French  proverb,  the  im 
port  of  which  is — "  Be  careful  never  to  mention  a  rope 
in  the  family  of  a  man  who  has  been  hanged."  It  is 
a  proverb  full  of  good  sense,  and  social  delicacy.  Yet 
nothing  is  more  common  than  to  see  persons  of  absent 
or  coarse  minds,  violating  this  rule.  They  introduce 
subjects,  or  indulge  remarks,  calculated  to  wound  the 
feelings  of  some  of  the  most  estimable  individuals 
present ;  and  this,  not  for  the  laudable  purpose  of 
benefiting  the  individuals  in  question,  or  of  bearing  an 
honest  testimony  against  vice ;  but  from  mere  inad 
vertence  or  want  of  feeling.  Think,  therefore,  before 
you  speak,  not  only  what  you  are  about  to  say,  but 
also  to  whom  you  are  about  to  address  it.  It  is  said, 
that  Bishop  Burnet  was  so  apt  to  wound  the  feelings  of 
those  with  whom  he  was  conversing,  by  an  infraction 
of  this  rule,  from  mere  absence  of  mind,  that  some  of 
his  best  friends  were  afraid  of  introducing  him  to  dis 
tinguished  strangers,  lest  he  should  embarrass  them 
as  well  as  himself  by  an  infirmity,  which,  if  its  effects 
had  not  been  sometimes  so  painful,  would  have  been 
often  unspeakably  ludicrous.  Direct  particular  attcn- 


CONVERSATION.  103 

tion  to  this  object ;  and  it  will  soon  become  as  much 
a  fixed  habit  of  your  mind  to  advert  to  the  persons 
addressed  in  every  conversation,  as  to  any  other  cir 
cumstance  attending  the  communication. 

41.  When  any  persons  impart  to  you  a  knowledge 
of  facts  in  confidence,  make  a  point  of  being  delicately 
faithful  to  the  trust  committed  to  you.  It  not  unfre- 
quently  happens  that  the  sick  and  the  dying ;  persons 
in  difficulty  and  distress ;  and  persons  under  anxiety 
of  mind  respecting  their  eternal  state,  make  commu 
nications  in  confidence  to  ministers  of  the  gospel ; 
under  the  impression  that  they,  of  all  men,  may  be 
most  safely  trusted.  In  every  such  case,  preserve  the 
most  inviolable  secrecy.  But  there  are  many  other 
cases,  in  which,  though  no  formal  injunction  of  secrecy 
is  expressed,  still  it  ought  by  all  means  to  be  under 
stood,  by  every  delicately  prudent  mind.  We  all  know 
how  frequently,  and  with  what  strict  honour,  profes 
sional  secrets  are  kept  by  lawyers  and  physicians  ;  and 
I  have  long  been  of  the  opinion  that  habits  of  more 
strict  reserve  than  have  commonly  been  thought  need 
ful,  ought  to  be  maintained  by  clergymen,  with  regard 
to  all  communications  made  to  them  as  such,  whether 
formally  confidential  or  not;  and  that  even  after  an 
ordinary  conversation  on  any  delicate  or  important 
subject,  it  is  always  best  to  avoid  repeating  what  has 
been  communicated.  No  one  can  tell  how  many 
things  may  occur  which  may  render  it  peculiarly  im 
portant  that  he  should  have  kept  it  to  himself.  You 
may  publish  your  own  secrets,  if  you  choose  to  be  weak 
enough  to  do  so ;  but  you  have  no  right  to  publish 
those  of  others.  In  general,  a  public  man  ought  to 
repeat  very  little  of  what  is  communicated  to  him.  It 


104  LETTERS   ON   CLERICAL   MANNERS. 

can  do  no  harm,  in  common  cases,  to  keep  it  secret, 
while  the  mischiefs  of  disclosing  it  may  be  endless. 

42.  It  is  the  fault  of  many  to  be  loud,  and  even 
boisterous  in  conversation.     If  the  company  be  ever 
so  large,  the  moment  they  become  a  little  engaged  and 
animated,  they  speak  loud  enough  not  only  to  be  heard 
in  every  part  of  the  room,  but  so  as  to   attract  and 
even  force  the  attention  of  the  whole  company ;  and 
that,  perhaps,  when  conversing  on  a  subject  which  ought 
not  to  be  a  matter  of  such  public  proclamation.     There 
is  no  little  indelicacy  in  this.     When  you  are  publicly 
addressed  across  a  room,  in  such  a  manner  as  plainly 
evinces  a  desire  that  the  whole  company  should  hear 
your  answer,  let  your  reply  be  audible,  but  not  loud. 
Let  mildness  and  dignity  mark  every  word  you  utter. 

43.  Guard  against  the  too  frequent  use  of  superla 
tives  in  your  social  intercourse.     Persons  of  ardent, 
impetuous  minds,  and  especially  the  young,  are  apt  to 
manifest  an  undue  fondness  for  the  superlative  degree 
in  conversation.     If  they  praise  any  person  or  thing, 
they  seem   to  think  of  using  no  epithets  but  those 
which  indicate  the  highest  grade  of  excellence.    If  they 
commend  any  one's  talents,  they  are  sure  to  represent 
them  as  of  "the  highest  order."    If  they  would  speak 
well  of  a  sermon,  they  pronounce  it  "incomparably 
excellent."     On  the  contrary,  if  they  undertake  to 
express   an  unfavourable    opinion,  the  terms,  "con 
temptible,"  "execrable,"  "detestable,"  are  the  softest 
which  they  think  of  employing.     In  short,  the  more 
high-wrought  their  figures,  and  the  more  intense  and 
ardent  their  whole  style  of  expression,  the  more  in 
teresting  they  suppose  their  conversation  to  be.     Let 
me  entreat  you  to  guard  against  the  habitual  use  of 


CONVERSATION.  105 

this  vehemence  and  intensity  of  language.  It  is  sel 
dom  called  for.  Men  of  sense  and  good  taste  rarely 
permit  themselves  to  employ  it.  A  strict  regard  to 
truth  generally  forbids  it.  And  with  respect  to  those 
who  are  in  the  habit  of  employing  it,  both  their  praise 
and  their  blame  soon  become  cheap,  and,  at  length, 
worthless.  He  who  wishes  his  approbation  or  his  cen 
sure  to  go  for  much,  must  not  be  very  lavish  of  either. 

44.  Seek  all  convenient  opportunities  of  conversing 
with  the  eminently  wise  and  good,  and  of  listening  to 
their  conversation.    Especially  when  you  are  engaged 
in  investigating  an  important  subject,  endeavour,  if 
possible,  to  enjoy  the  privilege  of  conversing  on  that 
subject  with  some  individual,  and  even  with  more  than 
one,  of  profound  views,  and  extensive  reading.     You 
may  often  learn  more  in  an  hour,  by  conversing  with 
such  an  one,  than  by  the  solitary  reading  or  meditation, 
of  a  month.     Dr.  Franklin  once  told  a  friend  that 
some  of  his  most  original  thoughts  were  suggested  by 
the  collision  of  conversation ;  and  that,  too,  very  often 
upon  subjects  foreign  to  those  on  which  he  was  con 
versing.     And  Mr.  Fox,  the  far-famed  parliamentary 
orator,  declared  in  the  British  House  of  Commons, 
that  he  had  learned  more  from  Mr.  Burke's  conver 
sation  than  from  all  the  books  he  had  ever  read  in  his 
life.* 

45.  Finally,  be  constantly  and  vigilantly  observant 
of  the  habits  in  conversation  of  those  persons  who  are 
considered  as  most  pleasant  and  acceptable  in  this  de 
partment  of  social  intercourse.     In  every  community 
there  are  those  who  are  universally  allowed  to  excel 

*  Rush's  Introductory  Lectures,  p.  349. 


106  LETTERS    ON   CLERICAL   MANNERS. 

in  colloquial  accomplishments.  Now  it  will  be  very 
unwise  to  be  humble  imitators  of  such  persons ;  but 
it  will,  undoubtedly,  be  the  part  of  wisdom  to  take 
notice  of  the  means  by  which  they  attain  success ;  and 
to  make  use  of  what  you  see,  as  your  own  particular 
habits  and  character  may  render  proper.  I  doubt 
whether  any  man  ever  acquired  much  excellence  in 
this  important  art,  without  the  happy  talent  of  close 
observation,  and,  in  this  way  as  well  as  by  his  own 
good  sense,  making  himself  master  of  the  proprieties 
and  delicacies  which  become  the  social  circle. 


LETTER  V. 


Let  your  speech  be  always  with  grace  seasoned  with  salt. 

COL.  iv.  6. 


RELIGIOUS  CONVERSATION. 

MY  DEAR  YOUNG  FRIEND  :  —  To  be  able  to  introduce 
the  great  subject  of  religion,  in  an  easy,  seasonable, 
and  acceptable  manner,  in  the  daily  intercourse  of 
society,  is  a  most  precious  talent,  the  uses  of  which  are 
more  various,  more  rich,  more  numerous,  and  more  im 
portant,  than  almost  any  that  can  be  mentioned. 

That  this  ability,  when  it  exists  in  a  high  degree, 
is,  in  part,  a  natural  talent,  cannot  be  doubted.  The 
physical  temperament  of  some  men  is  much  more 
favourable  to  the  ready  and  unconstrained  performance 
of  the  duty  in  question,  than  that  of  many  others. 
More  stress,  however,  I  apprehend,  has  been  some 
times  laid  on  this  fact,  than  there  ought  to  have  been. 
Not  a  few  allege  that  they  have  "no  gift"  of  this 
kind,  and,  therefore,  content  themselves  in  the  habitual 
neglect  of  the  duty.  At  any  rate,  they  rarely  attempt 
it,  and  think  that  they  cannot  perform  it,  even  tolera 
bly.  But  it  would  be  just  as  reasonable  to  plead,  be 
cause  an  easy,  pleasant,  and  attractive  elocution  is 
natural,  in  a  peculiar  degree,  to  some,  that  therefore 
others  who  cannot  attain  equal  excellence  in  this  re- 
(107) 


108  LETTERS   ON   CLERICAL   MANNERS. 

spect,  ought  not  to  attempt  to  speak  at  all.  The  fact 
is,  the  power  of  introducing  and  maintaining  religious 
conversation  well,  though  to  a  certain  extent  a  natural 
gift,  is  yet  capable  of  great  improvement,  nay,  it  may 
be  said,  of  unlimited  improvement ;  and  the  true  reason, 
no  doubt, -why  some  persons  of  plain  talents,  and  with 
even  striking  disadvantages  of  physical  temperament, 
yet  excel  in  this  happy  art,  is  that  they  have  taken 
pains  to  cultivate  a  talent  so  peculiarly  precious  to  the 
pious  mind,  and  so  manifestly  useful  in  all  the  inter 
course  of  life.  To  what  appear  to  me  some  of  the 
best  means  of  carrying  on  this  cultivation,  I  shall 
advert  before  closing  the  present  letter. 

My  first  object  shall  be  to  point  out  some  errors,  in 
relation  to  this  subject,  which  appear  to  me  to  be  pre 
valent  ;  and  this  will  prepare  the  way  for  a  few  general 
counsels  for  conducting  religious  conversation,  and 
also  for  cultivating  a  happy  talent  for  the  discharge 
of  this  part  of  Christian  and  ministerial  duty. 

1.  It  is  an  error  to  suppose  that  religious  conversa 
tion  must  be  introduced  on  all  occasions,  and  in  all 
companies,  indiscriminately,  whether  the  time,  the 
character  of  the  persons  present,  and  the  circum 
stances,  favour  it  or  not.  No  doubt  many  who  have 
but  little  taste  for  such  conversation,  omit  to  intro 
duce  it,  under  the  plea  that  there  is  "  no  good  oppor 
tunity,"  when  it  is  really  otherwise.  But  there  can 
be  as  little  doubt,  that  there  are  many  occasions,  in 
which  no  suitable  opening  for  it  is  presented.  On  such 
occasions,  to  drag  forward  the  subject,  in  a  formal 
manner,  and,  as  it  were,  "by  main  force,"  is  never 
judicious,  and  often  very  revolting.  It  frequently 
has  the  appearance  of  being  done  as  a  kind  of  official 


RELIGIOUS   CONVERSATION.  109 

task,  which  is  never  likely  to  do  good.  Be  always  on 
the  watch  for  opportunities  of  saying  something  for 
the  honour  of  your  Master,  and  for  the  welfare  of  the 
souls  of  men ;  but  do  not  think  it  your  duty  to  com 
pel  people  to  listen  to  you  on  this  most  sacred,  im 
portant  and  delicate  of  all  subjects,  when  their  char 
acter,  their  situation  and  their  employment  evidently 
close  up  every  suitable  avenue  of  approach. 

2.  It  is  an  error  to  imagine  that  the  same  methods 
of  introducing  and  maintaining  religious  conversation, 
are  equally  adapted  to  all  persons,  and  all  occasions. 
If  I  am  not  deceived,  many  adopt  the  notion  that  the 
very  same  plan  of  approach  will  answer  in  all  cases, 
for  the  rich  and  the  poor,  the  learned  and  the  illiterate, 
the  occupant  of  high  office,  and  the  most  unpretend 
ing,  obscure  citizen.  This  is  to  set  at  nought  all  the 
principles  of  human  nature,  and  to  forget  that  the 
circumstances  of  men  have  much  effect  in  modifying 
their  feelings  and  character.  If  we  open  the  Bible, 
we  shall  see  ample  warrant  for  addressing  some  per 
sons  on  this  subject  unceremoniously  and  directly; 
and  others  in  a  more  cautious  and  circuitous  manner. 
In  this  sense,  we  ought,  with  the  apostle,  to  "  become 
all  things  to  all  men,  that  we  may  gain  some;"  not 
by  flattering  their  prejudices,  or  countenancing  their 
corruptions;  but  by  endeavouring  skilfully  to  adapt 
our  instructions  and  exhortations  to  their  several 
habits,  attainments,  circumstances,  and  tastes.  Those 
who  are  most  intelligent,  and  whose  pride  would  be 
most  apt  to  be  offended  by  an  abrupt  address,  might 
be  approached,  and  perhaps  won,  in  an  indirect  and 
gradual  manner.  There  are  thousands  to  whom  I 
might  safely  say,  "  Pray,  sir,  do  you  cherish  the  hope 
10 


110  LETTERS   ON   CLERICAL   MANNERS. 

that  you  are  a  real  Christian  ?"  But  there  are  many 
others,  to  whom  if  I  were  to  address  such  a  question, 
I  should  expect  to  be  shut  out  from  all  opportunity 
of  approaching  or  benefiting  them  afterwards.  Yet 
the  very  same  people  might,  by  a  little  address,  be 
insensibly  drawn  into  a  free  conversation  on  the  same 
subject,  and  to  answer  that  very  question  without  the 
least  offence.  This  is  one  of  the  many  cases  in  which 
some  knowledge  of  human  nature  and  of  the  world  is 
essential  to  a  wise  discharge  of  duty.  Nor  is  it  a  valid 
objection  to  this  counsel  to  say,  that,  if  we  follow  it, 
we  may  be  tempted  to  defer  too  much  to  human  rank, 
and  corrupt  refinement.  There  is,  no  doubt,  danger 
on  this  quarter,  against  which  we  ought  to  guard. 
But  the  abuse  of  a  thing  is  not  a  legitimate  argument 
against  its  use.  Counterfeits  do  not  prove  that  there 
is  no  true  money,  but  rather  the  reverse. 

3.  Another  very  common  error  in  religious  conver 
sation,  is  to  say  too  much.  A  man  may  be  "  too  full 
of  talk"  on  this,  as  well  as  on  any  other  subject.  That 
is,  he  may  talk  so  much  and  so  long,  as  to  become  "  a 
weariness"  even  to  his  pious  hearers,  and  much  more 
to  those  who  are  not  pious.  This  is  far  from  being  a 
rare  occurrence ;  and  it  becomes  especially  an  evil, 
when  the  pious  sentiments  uttered,  are  all  of  the  most 
common-place  sort ;  and,  not  only  so,  but  dealt  out  in 
that  common-place,  task-like  manner,  which  very  sel 
dom  makes  a  favourable  impression  among  discerning 
people.  Guard,  then,  against  excessive  talkative 
ness,  even  here.  Let  what  you  say  on  this  subject 
be  a  real  "conversation."  Let  one  object  of  your 
address  be,  to  induce  others  to  talk,  and  disclose  their 
sentiments  and  feelings,  that  you  may  know  how  to 


KELIGIOUS   CONVERSATION.  Ill 

answer  them.  Let  your  part  of  tKe  discussion  be  as 
lively,  pointed,  and  short  as  you  can  make  it.  Never 
allow  it  to  degenerate  into  formal,  tedious  preaching, 
or  rather  prosing. 

4.  Once  more,  it  is  the  error  of  some  to  imagine 
that  religious  conversation  is  to  be  carried  on  with  a 
tone  of  voice,  and  an  aspect  of  countenance,  peculiar 
to  itself.  Hence,  while  these  persons  converse  on  all 
other  subjects  in  a  simple,  easy,  natural  manner,  the 
moment  they  pass  to  the  subject  of  religion,  their 
whole  manner  is  changed.  It  becomes  formal  and 
artificial ;  so  that  you  would  scarcely  know  them  to 
be  the  same  persons  who  had  been  a  few  minutes  be 
fore  conversing  on  ordinary  subjects.  This  is  a  fault 
as  unreasonable  as  it  is  repulsive.  Why  should  men 
cease  to  speak  naturally,  when  they  come  to  speak  on 
a  subject  the  most  interesting  and  delightful  in  the 
world  ?  Shun  this  fault  with  the  utmost  care.  Do 
not,  indeed,  allow  yourself  to  fall  into  the  opposite 
extreme ;  I  mean  talking  on  the  subject  of  religion 
with  levity.  But,  at  the  same  time,  let  all  grimace, 
all  sanctimoniousness  of  manner,  all  affected  solemnity, 
all  lofty  dictation,  be  carefully  avoided.  The  more 
simple,  affable,  and  entirely  inartificial  your  manner, 
the  more  you  will  gratify  all  classes ;  nor  is  this  all ; 
the  more  easy  will  you  always  find  it  to  slide  insensi 
bly  into  religious  conversation,  without  alarming  the 
fears  of  the  most  thoughtless ;  and  the  more  easy  to 
recur  to  it  again,  after  a  little  interruption  from  other 
topics. 

But,  to  guard  against  these  errors,  is  not  all  that  is 
incumbent  upon  you  in  privately  conversing  with  men 
on  their  eternal  interests.  My  next  object,  then,  shall 


112  LETTERS    ON    CLERICAL    MANNERS. 

be  to  offer  a  few  "counsels,  which  I  would  fain  hopo 
may  not  be  altogether  useless.  And, 

1.  My  first  counsel  is,  that  you  make  a  point  of 
introducing  religious  conversation,  whenever  you  have 
a  good  opportunity,  and  that  you  abound  in  it  wherever 
you  go. 

It  is  melancholy  to  think  how  many  hours  ministers 
spend  in  company,  without  saying  a  word  to  recom 
mend  either  the  service  or  kingdom  of  their  Master. 
Nay,  some  of  these  hours  are  spent  in  the  company 
of  the  truly  pious,  with  whom  there  is  no  obstacle  to 
religious  conversation  ;  who  expect  it ;  who  desire  it ; 
and  who  are  disappointed  at  not  finding  it  introduced. 
To  be  backward  in  introducing  it  in  such  company  is 
unpardonable.  But  this  is  not  all.  In  every  com 
pany  and  in  every  situation,  be  on  the  watch  for  op 
portunities  to  speak  a  word  for  Christ.  And  when 
you  do  not  find  opportunities,  by  a  little  address,  you 
may  make  them  :  and  you  will  often  do  so,  if  you  have 
as  eager,  and  incessant  desire  to  do  good,  as  the  miser 
has  to  turn  everything  into  the  channel  of  gain,  and 
the  ambitious  man  to  gather  laurels  from  all  quarters. 
I  have  often  been  struck  with  that  passage,  in  which 
the  apostle  Paul,  when  writing  to  the  Hebrews  con 
cerning  ministers,  says  —  "They  watch  for  souls." 
And,  truly,  the  minister  who  acts  on  the  principles  of 
enlightened  fidelity  will  thus  "  watch,"  not  only  in  the 
pulpit,  but  daily,  and  in  all  the  walks  of  private  in 
tercourse.  Let  me  entreat  you,  then,  to  lose  no  good 
opportunity  of  conversing  on  the  most  precious  of  all 
subjects.  Let  your  conversation  continually  be  "with 
grace,  seasoned  with  salt,  that  it  may  minister  grace 
to  the  hearers."  You  may  say  a  thousand  useful 


RELIGIOUS   CONVERSATION.  113 

things  in  private  conversation,  which  you  never  could 
utter  in  the  pulpit.  You  may  answer  questions,  solve 
scruples,  obviate  objections,  reprove  faults,  and  com 
municate  knowledge  in  the  parlour,  which  could  by  no 
means  be  brought  into  the  sanctuary.  Above  all,  in 
many  cases  of  private  discourse  you  may  come  near 
to  the  heart  and  the  conscience,  and  adapt  your  in 
structions  to  individual  exigencies,  in  a  way  altogether 
impracticable  in  addressing  a  public  assembly.  It  has, 
therefore,  often  occurred  to  me  as  a  fact  equally  won 
derful  and  humiliating,  that  Christian  ministers  are 
not  commonly  more  vigilant  in  availing  themselves  of 
this  advantage,  and  more  unceasing  in  the  use  of  it : 
that  their  minds  are  not  found  teeming  with  good 
thoughts,  pious  hints,  and  instructive,  weighty  senti 
ments,  as  well  as  direct  addresses,  wherever  they  go. 

2.  Cultivate  the  important  art  of  introducing  con 
versation  on  the  subject  of  religion  in  an  easy  and 
happy  manner.  One  of  the  greatest  difficulties 
attending  this  whole  subject  is  to  begin  well.  A  formal 
introduction  of  the  subject ;  an  introduction  which,  as 
it  were,  announces  beforehand  the  intention  of  talking 
piously;  and  which,  of  course,  excites  the  fears  of 
those  who  have  no  taste  for  such  conversation,  ought 
certainly,  in  ordinary  cases,  to  be  avoided.  No  less 
undesirable  is  an  abrupt  commencement  of  this  species 
of  conversation,  that  is,  suddenly  entering  upon  it, 
when  something  very  different  had  been,  the  instant 
before,  the  subject  of  discourse.  But  why  should  we 
ever  do  either  of  these  ?  What  subject  can  possibly 
be  started,  by  any  individual,  or  in  any  company, 
which  a  man  of  good  sense,  and  whose  heart  is  filled 
with  pious  and  benevolent  emotions,  may  not  soon, 
10* 


114  LETTERS   ON   CLERICAL   MANNERS. 

and  without  violence,  convert  into  a  medium  of  some 
useful  suggestions  on  the  subject  of  religion  ?  The 
state  of  the  weather ;  the  prospects  of  the  husband 
man  ;  the  news  of  the  day ;  an  ordinary  domestic 
occurrence ;  the  return  of  spring  ;  the  approach  of 
autumn  ;  or  an  accident  on  the  road ;  —  these,  or  any 
analogous  topics  which  may  be  hinted  at,  furnish 
ample  occasions  for  the  introduction  of  pious  senti 
ments  ;  insomuch  that  a  social  circle  might,  by  a  per 
son  of  tolerable  address,  and  of  the  proper  spirit,  be 
translated  from  the  region  of  perfect  levity,  to  the 
region  of  serious  and  devout  reflection,  before  they 
were  aware  that  the  transition  was  intended.  This  is 
a  happy  art.  All  may  learn  it  who  will  be  vigilant 
enough,  and  take  pains  enough  for  the  purpose.  With 
a  moderate  knowledge  of  human  nature ;  a  tolerable 
address  ;  a  little  attention  to  incidents  as  they  arise  ; 
and  a  heart  glowing  with  a  desire  to  do  good,  the  task 
is  easy.  "  Covet  earnestly  this  gift ;"  labour  without 
ceasing  to  gain  it ;  and  you  will  not  labour  in  vain. 

3.  Let  your  conversation  be  adapted  to  the  charac 
ter  of  the  company  into  which  you  may  happen  to  be 
thrown.  If  the  company  with  which  you  are  called 
to  converse,  be  all  professors  of  religion,  there  will, 
ordinarily,  be  little  difficulty  in  adapting  your  dis 
course  to  them ;  for  you  may  speak  directly  and 
pointedly  on  any  topic  which  occurs  as  important. 
Especially,  you  may  enter  with  freedom  into  all  the 
refreshing  richness  of  conversation  on  Christian  ex 
perience.  If,  on  the  contrary,  the  company  consist 
altogether  of  gay  and  worldly  people,  your  utmost 
ingenuity  will  often  be  put  to  the  test  in  leading  them 
on  to  instructive  and  edifying,  as  well  as  pleasant 


RELIGIOUS   CONVERSATION.  115 

discourse.  Yet  even  this  may  be  done,  if  you  take 
them  by  the  right  handle.  When  the  circle  in  which 
you  are  seated,  as  mil  be  apt  more  frequently  to 
happen,  is  made  up  partly  of  professors  of  religion, 
and  partly  of  those  who  are  not  so,  a  very  happy  use 
may  be  made  of  the  former,  as  a  medium  of  conveying 
instruction  to  the  latter.  As  it  is  oftentimes  one  of 
the  most  effectual  modes  of  addressing  parents,  to  do 
it  through  the  medium  of  their  children ;  so  we  may 
frequently  speak  to  the  worldly  and  thoughtless  most 
impressively  through  the  medium  of  the  pious,  who 
are  seated  in  their  presence.  In  short,  study  diligently 
the  different  tastes  and  habits  of  the  aged  and  the 
young,  the  polished  and  the  rough,  the  learned  and 
the  illiterate,  the  fashionable  and  the  plain,  in  whose 
society  you  may  find  yourself;  and  endeavour  to  have 
"a  word  in  season,"  a  set  of  topics,  and  a  mode  of 
treating  them,  adapted  to  their  several  characters. 

4.  Guard  against  giving  your  remarks  on  religion, 
in  the  social  circle,  an  air  of  dictation  and  authority. 
This  caution,  which  was  mentioned  before  in  reference 
to  common  conversation,  is  no  less  important  in  refer 
ence  to  the  subject  of  religion.  Ministers,  from  the 
circumstance  of  their  being  so  much  accustomed  to 
speak  with  authority  from  the  pulpit,  are  apt,  spon 
taneously,  and  even  insensibly,  to  fall  into  a  similar 
manner  of  speaking  in  private ;  to  be  impatient  of 
contradiction ;  and  to  feel,  when  their  opinions  are  in 
any  measure  controverted,  as  if  their  official  dignity 
were  invaded.  Let  no  spirit  or  feeling  of  this  kind 
intrude  into  your  social  intercourse.  The  more  en 
tirely  you  can  divest  yourself  of  it,  and  sit  down  with 
your  friends  and  associates  on  terms  of  perfect 


116  LETTERS   ON   CLERICAL   MANNERS. 

equality,  as  a  friend  and  brother,  who  claims  no 
authority  over  their  consciences,  but  is  actuated  su 
premely  by  a  regard  to  their  temporal  and  eternal 
interest,  the  more  easy  and  affectionate  will  your  con 
versation  be,  and  the  more  likely  will  you  be  to  make 
a  favourable  impression  on  their  minds, 

5.  In  conducting  religious  conversation,  as  much  as 
possible  avoid  theological  controversy.  I  before  cau 
tioned  you  against  the  habit  of  falling  into  controversy 
on  any  subject  in  company.  But  I  would  now  warn 
you  that  religious  controversy,  when  you  are  con 
versing  with  persons  with  a  view  to  their  spiritual 
benefit,  is  peculiarly  undesirable,  and  ought  to  be 
avoided  as  much  as  possible.  I  say,  as  much  as  pos 
sible  ;  for  there  are  doubtless  cases  in  which  it  is  not 
possible  to  avoid  it,  without  shrinking  from  the  defence 
of  the  truth.  You  will  sometimes  fall  in  with  persons, 
who,  from  a  love  of  disputation,  from  ill  manners,  from 
enmity  to  the  truth,  or  from  a  desire  to  put  your  in 
genuity  to  the  test,  will  compel  you  either  to  be 
silent,  or  to  defend  your  opinions.  When  you  meet 
with  such  persons,  you  must  manage  them  in  the  best 
way  you  can.  Do  not,  however,  even  with  such,  allow 
a  dispute  to  be  much  protracted.  Draw  it  to  a  close 
as  soon  as  practicable.  Carry  it  on,  while  it  lasts, 
with  all  the  "meekness  and  gentleness  of  Christ." 
And  let  them  see  that  you  take  no  personal  offence  at 
having  your  opinions  questioned ;  but  simply  desiro 
to  defend  what  you  deem  truth,  and  to  guard  them 
from  injurious  error. 

But  in  all  cases  in  which  controversy  can  properly 
be  avoided,  by  all  means  decline  engaging  in  it.  Theo 
logical  disputes,  in  the  social  circle,  are  seldom  profit- 


RELIGIOUS    CONVERSATION.  117 

able,  and  often  highly  mischievous.  They  sour  the 
temper ;  but  commonly  leave  each  party  confirmed  in 
his  original  opinion.  In  your  ordinary  religious  con 
versation,  then,  keep  as  clear  of  what  are  called  dis 
puted  points  in  theology,  as  possible,  consistently  with 
conveying  sound  and  useful  instruction  in  divine  truth. 
When  you  are  compelled  to  touch  on  them,  let  it  be 
under  a  practical  rather  than  a  polemical  aspect,  and 
in  terms  as  little  adapted  to  give  offence  as  possible. 
When  you  perceive  the  most  distant  symptom  of  ap 
proaching  controversy,  take  measures  to  avert  the 
impending  storm.  This  may  commonly  be  done  by  a 
few  kind  words,  or  by  giving  a  practical  turn  to  the 
argument.  It  may  be  easy  to  prevent  the  evil ;  but 
by  no  means  so  easy  to  cure  it  when  we  have  once 
fallen  under  its  power. 

6.  You  will  sometimes  fall  in  company  with  infidels, 
who  totally  reject  revelation.  Conversation  with  them 
is  always  a  delicate,  and  often  a  difficult  task.  Make 
a  point  of  treating  them  respectfully,  as  long  as  they 
maintain  decorum  on  their  part;  and  even  if  they 
scoff  and  blaspheme,  do  not  suffer  yourself  to  be  so 
far  borne  away  by  irascible  feeling,  as  to  address  them 
in  opprobrious  language.  As  long  as  their  deport 
ment  admits  of  your  continuing  to  argue  with  them, 
do  it  in  the  spirit  of  meekness  and  benevolence.  In 
addressing  them,  do  not  permit  yourself  to  call  them 
by  hard  names,  or  to  impute  to  them  base  motives. 
Endeavour  to  convince  them  that  you  are  actuated, 
not  by  a  spirit  of  personal  resentment,  or  wounded 
pride ;  but  by  a  regard  to  the  cause  of  God,  and  their 
own  eternal  welfare.  In  arguing  with  them,  however, 
do  not  merely  stand  on  the  defensive ;  but  show  them, 


118  LETTERS   ON   CLERICAL   MANNERS. 

on  the  plan  of  Butler's  "  Analogy,"  and  similar  books, 
that  most  of  the  objections  which  they  urge  against 
Revelation,  lie  with  equal  force  against  natural  religion, 
which  they  commonly  profess  to  believe.  I  have  sel 
dom  seen  an  unbeliever  who  was  able  to  stand  five 
minutes  before  the  argumentum  ad  hominem  plan  of 
treatment.  Above  all,  in  addressing  them,  while  you 
appeal  to  their  understandings,  never  fail,  in  a  mild 
and  respectful  manner,  to  appeal  to  their  consciences 
and  their  hearts.  All  my  experience  tells  me  that 
nothing  is  so  likely  to  impress  them  as  this. 

7.  In  conversing  with  persons  of  a  different  religious 
denomination  from  your  own,  there  is  need  of  much 
vigilance  both  as  to  the  matter  and  manner  of  your 
conversation.  In  all  such  conversations,  guard  against 
either  manifesting  or  feeling  a  proselyting  spirit.  Be 
much  more  anxious  to  see  them  Christians,  than  to 
see  them  Presbyterians.  Dwell,  therefore,  much  more 
on  the  fundamental  and  precious  points  of  our  com 
mon  Christianity,  than  on  the  peculiarities  of  either 
their  or  your  church.  While  they  see  that  you  are 
deeply  serious,  and  anxious  to  promote  their  eternal 
welfare,  let  them  perceive  that  you  are  not  anxious  to 
win  them  to  your  party.  Agree  with  them  as  far  as 
you  can.  Treat  them  with  pointed  respect  and  atten 
tion  ;  if  they  appear  pious,  with  as  much  affection 
as  if  they  belonged  to  your  particular  denomination ; 
and  even  if  they  make  overtures  for  joining  your  own 
church,  do  not  be  ready  to  catch  at  their  proposal. 
Manifest  no  eagerness  to  receive  them.  On  the  con 
trary,  rather  show,  in  all  their  extent,  the  difficulties 
which  lie  in  the  way  of  transferring  their  religious 
connection.  However  unworthily,  in  relation  to  this 


RELIGIOUS   CONVERSATION.  119 

subject,  persons  of  other  sects  may  treat  you  or  yours, 
never  allow  yourself  to  imitate  their  pernicious  example. 

8.  The  introduction  of  religious  conversation  among 
entire  strangers,  is  often  very  desirable  and  important ; 
and  yet,  frequently,  requires  no  little  address.  I 
said  that  it  is  often  very  desirable  and  important; 
for  more  than  once  have  I  known  a  minister  to  be  in 
company  a  whole  afternoon,  or  longer,  with  a  circle 
of  strangers,  several  of  whom,  though  unknown  to 
him,  were  earnestly  desirous  of  hearing  him  engage 
in  religious  conversation ;  and  were  not  a  little  dis 
appointed  to  find  the  interview  at  an  end,  without  his 
having  introduced  it.  Many  a  precious  opportunity 
of  instructing  the  ignorant,  of  directing  the  perplexed 
and  inquiring,  and  of  comforting  the  sorrowful,  has 
been  thus  lost.  Guard  against  all  such  omissions. 
Never  allow  yourself  to  be  half  an  hour  in  company, 
even  with  the  most  perfect  strangers,  without  endea 
vouring  to  ascertain  whether  any  of  them  have  a  taste 
for  serious  conversation.  There  are  many  ways  of 
ascertaining  this,  without  intrusion  or  indelicacy.  A 
cursory  remark,  or  an  apparently  incidental  inquiry, 
may,  and  probably  will,  elicit  enough  to  solve  your 
doubt.  Many  a  precious  conversation  has  resulted 
from  such  an  exploring  remark  or  inquiry.  Like  the 
discovery  of  a  refreshing  spring  in  a  parched  and 
dreary  wilderness,  not  unfrequently  has  a  minister  of 
the  gospel,  as  well  as  a  private  Christian,  met  with  a 
spiritual  feast  himself,  and  been  the  means  of  impart 
ing  a  feast  to  others,  when  he  least  of  all  expected 
such  a  pleasure ;  when,  perhaps,  he  was  ready  to  say 
within  himself,  "  there  is  no  fear  of  God  in  this  place." 

9.  Introducing  and  conducting  religious  conversa- 


120  LETTERS   ON   CLERICAL   MANNERS. 

tion  with  persons  of  wealth,  and  high  station  in  society, 
is  a  peculiarly  important,  and,  at  the  same  time,  a 
very  delicate  and  difficult  duty.  Peculiarly  important, 
because  any  good  impression  made  on  them,  will  bo 
likely  to  extend  itself  more  widely ;  and  in  many  re 
spects,  delicate  and  difficult,  because  this  class  of  per 
sons  are  more  in  the  habit  of  being  approached  with 
deference,  and,  for  various  reasons,  more  apt  to  be 
nice,  and  even  fastidious  in  their  feelings,  than  many 
others.  At  the  same  time,  I  have  no  doubt  that  the 
difficulties  of  this  duty  have  been,  by  some,  greatly 
overrated ;  and  that  plain,  good  sense,  with  a  heart 
overflowing  with  piety  and  benevolence,  will  be  found, 
humanly  speaking,  a  safe  and  adequate  guide,  in  all 
ordinary  cases.  My  advice  on  this  point  shall  Ibe 
short.  Never,  on  any  account,  court  or  aifect  the 
company  of  the  wealthy  and  great.  Never  take  pains 
to  be  much  with  them ;  and  never  boast  of  their  ac 
quaintance.  When  you  are  providentially  thrown  in 
their  way,  sacredly  avoid  every  thing  that  approaches 
to  a  supple,  sycophantic  spirit  of  accommodation  to 
their  errors  or  vices.  Never  accost  them  with  that 
timid,  embarrassed  diffidence,  which  may  lead  them  to 
suppose  that  you  have  more  veneration  for  them,  than 
for  your  duty  or  your  God.  At  the  same  time,  let 
nothing  of  the  unmannerly,  the  sullen,  or  the  morose 
mark  your  deportment  toward  them.  An  old  divine 
was  accustomed  to  say,  "  Please  all  men  in  the  truth ; 
but  wound  not  the  truth  to  please  any."  Let  them 
see  that  Christian  duty  is  not  inconsistent  with  the 
most  perfect  politeness.  Introduce  pious  thoughts, 
and  divine  truth,  to  their  view,  in  a  gentle  and  some 
times  in  an  indirect  manner ;  and  let  them  see  that 


RELIGIOUS   CONVERSATION.  121 

you  are  much  more  intent  on  doing  them  good,  than 
gaining  their  favour.  When  you  have  occasion  to 
oppose  them,  let  it  be  done  mildly  and  meekly,  but 
firmly ;  with  the  air  of  one  who  dislikes  to  oppose, 
but  feels  constrained  to  "  obey  God  rather  than  man." 
In  a  word,  I  believe  that  a  minister  of  the  gospel 
never  appears  to  more  advantage  in  the  view  of  those 
who  are  considered  as  the  great  ones  of  this  world, 
and  is  never  more  likely  to  make  a  deep  impression 
upon  them,  than  when  he  makes  them  to  feel,  not  by 
ostentation,  sanctimoniousness  or  austerity;  not  even 
by  importunately  soliciting  their  attention  to  his  own 
views  of  truth  and  duty,  but  by  exhibiting  meek  de 
cision  of  spiritual  character,  that  they  are  in  the  pre 
sence  of  a  man,  who  regards  the  authority  and  favour 
of  God  above  all  things,  and  whose  supreme  and  habi 
tual  object  is  to  promote  the  everlasting  welfare  of  his 
fellow-men. 

10.  Never  imagine  that  it  is  your  duty  to  violate 
good  manners,  either  in  introducing  or  continuing 
religious  conversation.  This  is  never  proper,  because 
never  necessary.  If  you  cannot  persuade  an  indi 
vidual,  by  a  mild  and  respectful  mode  of  address,  to 
listen  to  you,  it  is  better  to  forbear.  An  attempt  to 
force  what  you  have  to  say,  on  one  who  steadfastly 
or  profanely  resists  you,  is  "casting  pearls  before 
swine."  And  violating  the  respect  which  is  due  to 
any  person,  under  the  notion  of  promoting,  in  this 
way,  his  spiritual  interest,  is,  usually,  of  all  delusions 
one  of  the  greatest.  If  you  watch  for  the  mollia 
tempora  fandi,  you  will  have  an  opportunity  of  ap 
proaching  him,  if  he  be  accessible  at  all.  If  you  wait, 
with  a  proper  temper,  and  with  humble  prayer,  for  a 
11 


122  LETTERS   ON   CLERICAL   MANNERS. 

door  to  be  opened  for  doing  him  good,  you  will,  pro 
bably,  riot  wait  in  vain. 

11.  When  you  are  called  to  converse  with  persons 
under  religious  impressions,  address  yourself  to  the 
duty  with  much  seriousness  and  prayer.     Remember 
that  what  you  say,  may  influence  their  eternal  condi 
tion  ;  and,  therefore,  that  every  word  is  important ; 
important  to  them,  to  yourself,  and  to  the  church  of 
God.     Remember,  too,  that  the  task  of  instructing 
and  guiding  those  who  are  "  asking  the  way  to  Zion," 
is  as  delicate  and  difficult  as  it  is  important.     It  re 
quires  much  knowledge  of  the  human  heart,  and  of 
human  nature,  and  much  acquaintance  with  the  gospel 
as  a  practical  system.     Study  to  qualify  yourself  for 
this  interesting  and  momentous  duty,  by  much  converse 
with  your  own  heart ;  by  much  intercourse  with  those 
whose  ministry  God  has  eminently  blessed ;  by  reading 
the  best  books  which  tend  to  throw  light  on  Christian 
character  and  experience ;  and,  above  all,  by  humble 
importunate  prayer  for  that  wisdom  which  is  adapted 
to  "win  souls,"  and  to  guide  "them  in  the  way  of 
peace."     He  who  allows  himself  to  enter  on  this  duty 
without  much  consideration,  and  humbly  looking  to 
heaven  for  aid  ;  or  to  perform  it  in  a  slight  and  careless 
manner,  must  make  a  miserable  estimate  both  of  minis 
terial  fidelity,  and  of  the  worth  of  immortal  souls. 

12.  Before  you  enter  on  the  duty  of  conversing  with 
any  one  on  this  most  important  of  all  subjects,  en 
deavour,  if  possible,  to  learn  something  of  the  peculiar 
character  and  temperament  of  the  individual.     There 
are  peculiarities  of  this  kind,  which  frequently  exert 
an   immediate   and  important  influence   on  religious 
exercises.    Some  persons  have  a  remarkably  sanguine 


RELIGIOUS    CONVERSATION.  123 

temperament,  and  buoyant  animal  spirits,  which  are 
apt  to  impart  ardour  to  their  feelings  on  all  subjects, 
and,  of  course,  to  confer  on  their  religious  impressions 
the  appearance  of  more  decision  and  intensity  of  char 
acter  than  they  really  possess.  Others  labour  under  a 
constitutional  depression  of  mind,  which  is  ever  dis 
posed  to  look  on  the  dark  side  of  things,  and  some 
times  borders  on  melancholy,  and  even  despondency ; 
and  which  always  prevents  them  from  doing  justice  to 
the  evidence  in  their  own  favour ;  while  a  third  class 
are  affected  with  some  bodily  disease,  which  not  un- 
frequently  benumbs  or  agitates  the  mind,  and  creates 
no  small  difficulty  in  judging  of  its  real  state.  Now 
in  conversing  with  an  individual  who  is  anxious  re 
specting  his  eternal  interest,  it  is  of  great  importance 
to  know  whether  he  is  under  the  special  influence  of 
any  of  these  physical  difficulties,  or  temperamental 
predispositions.  For,  by  the  result  of  this  inquiry, 
the  course  to  be  pursued  must  be  in  some  measure 
modified.  The  undue  confidence  of  some  ought  to 
be  firmly  repressed ;  and  the  precipitancy  of  others 
restrained  or  cautioned.  The  backwardness  of  the 
timid  should  be  stimulated,  and  the  trembling  appre 
hensions  of  the  melancholy  and  desponding,  if  possible, 
removed,  by  affectionate  encouragement.  The  wise 
physician  of  the  body  is  always  careful  to  inquire 
about  the  presence  of  disturbing  forces  in  the  mind, 
and  prescribes  accordingly.  In  like  manner,  the  wis'e 
physician  of  the  soul  will  endeavour  to  explore  every 
physical  idiosyncrasy  which  distinguishes  the  spiritual 
patient  to  whom  he  may  be  called,  and  address  him  in 
a  corresponding  manner.  If  you  have  not  already  a 
particular  acquaintance  with  him,  make  such  inquiries 


124  LETTERS    ON   CLERICAL   MANNERS. 

respecting  his  habits,  life,  temperament,  and  other 
peculiarities,  as  may  put  you  in  possession  of  all  the 
requisite  information.  And  instead  of  making  your 
conversation,  if  such  it  may  be  called,  to  consist 
chiefly  of  continued  address  on  your  part,  which  is 
the  favourite  manner  of  some,  resort  much  more  to 
the  plan  of  affable  and  affectionate  interrogation, 
which  will  lead  the  individual,  at  every  step,  to  dis 
close  the  state  of  his  own  mind,  and  thus  furnish  you 
with  some  of  the  best  indications  for  adapting  your 
addresses  to  his  case. 

18.  Be  careful  to  give  clear  doctrinal  instruction 
concerning  the  plan  of  salvation  to  those  who  are 
anxious  and  inquiring.  I  have  observed*  it  to  be  the 
manner  of  some  in  conversing  with  such  persons,  to 
deal  chiefly  in  tender  and  solemn  exhortation ;  under 
the  belief  that  the  grand  object  aimed  at  ought  to  be 
to  impress  the  conscience  and  the  heart,  rather  than 
to  impart  doctrinal  knowledge.  But  it  ought  to  be 
remembered  that  neither  the  conscience  nor  the  heart 
can  ever  be  suitably  impressed  but  through  the  medium 
of  truth.  It  is  only  as  far  as  gospel  truth  is  appre 
hended,  that  any  genuine  scriptural  exercises  with  re 
gard  to  it  can  exist.  Carefully  study,  then,  to  impart 
to  every  anxious  mind  clear  views  of  the  fundamental 
doctrines  of  the  gospel.  Not  that,  in  conversing  with 
such  persons,  you  are  ever  to  perplex  them  with  the 
metaphysical  refinements  of  theology,  which  ought 
ever  to  be,  as  far  as  possible,  avoided.  But  the  course 
which  I  deem  of  so  much  importance  is,  that  you  con 
stantly  endeavour  to  fill  their  minds  with  plain,  simple, 
connected  Bible  truth ;  that  you  dwell  on  the  scriptural 
character  of  God ;  the  nature  arid  requisitions  of  his 


RELIGIOUS    CONVERSATION.  125 

holy  law ;  the  pollution,  guilt  and  danger  of  all  men 
in  their  natural  state ;  the  divinity  of  the  Saviour ; 
the  efficacy  of  his  atoning  sacrifice ;  the  unsearchable 
riches  and  freeness  of  his  grace  ;  the  work  of  the  Holy 
Spirit  in  regenerating  and  sanctifying  the  heart ;  and 
the  utter  helplessness,  and,  at  the  same  time,  perfect 
responsibility  and  blameworthiness  of  man.  Just  as 
far  as  these  great  doctrines  are  fastened  on  the  con 
science,  and  impressed  on  the  heart,  and  no  further, 
may  we  hope  to  become  the  instruments  of  saving 
benefit  to  those  whom  we  address. 

14.  Be  not  too  ready  to  speak  peace  or  to  administer 
consolation  to  those  who  are  in  a  serious,  anxious  state 
of  mind.  It  is,  undoubtedly,  painful  to  see  any  one 
in  distress ;  and  the  spiritual  physician  will  be  often 
strongly  tempted  by  false  benevolence,  to  encourage, 
and  administer  comfort,  where  he  ought  not.  Beware 
of  this.  It  is  far  better  that  an  anxious  inquirer  after 
salvation  should  pass  a  few  more  weeks  or  months  in 
a  state  of  deep  mental  solicitude,  arid  even  anguish, 
than  that  he  should  be  prematurely  comforted,  and  led 
to  repose  in  a  false  hope,  from  which  he  may  never 
awake.  Be  not  afraid,  then,  to  be  perfectly  faithful : 
to  lay  open  every  wound  to  the  very  bottom,  before 
you  attempt  to  heal  it.  Be  slow  in  administering 
comfort,  while  the  least  doubt  remains  with  regard  to 
the  real  state  of  the  individual.  Indeed  I  have  often 
thought  that  it  is  very  seldom  proper  for  a  minister, 
or  any  other  pious  man,  in  conversing  with  an  anxious 
person,  to  be  forward  to  pronounce  a  favourable  judg 
ment  with  respect  to  his  state.  You  may  be  deceived 
in  your  opinion,  and  you  may  be  the  means  of  de 
ceiving  him  fatally.  It  is,  in  general,  much  safer 
11* 


126  LETTERS    ON    CLERICAL   MANNERS. 

and  better  for  him  to  be  brought  to  a  favourable  con 
clusion  concerning  himself,  by  that  heavenly  teaching, 
which  cannot  deceive ;  and  which,  though  sometimes 
more  tardy  in  exhibiting  its  results  than  earthly 
wisdom  expects  and  desires,  always  furnishes  the  safest 
and  best  testimony. 

15.  Be  not  hasty  in  publishing  the  exercises  or 
situation  of  those  whom  you  know  to  be  anxiously 
inquiring.  It  ^  deeply  painful  to  observe  the  fre 
quency  and  injudiciousness  with  which  this  rule  is  in 
fringed.  A  person,  perhaps,  has  scarcely  become 
conscious  to  himself  of  deep  solicitude  respecting  his 
spiritual  interest,  and  given  a  hint  of  it  to  his  minister, 
or  to  some  pious  friend,  before  it  is  blazed  abroad ; 
becomes  matter  of  public  speculation ;  and  leads  a 
number  of  persons  immediately  to  crowd  around  him, 
and  offer  their  services  as  his  instructors  and  guides. 
The  consequences  of  this  method  of  proceeding  are 
often  extremely  unhappy.  Some  are  puffed  up,  by 
becoming  objects  of  so  much  unexpected  attention  and 
conversation.  Others  are  revolted,  and,  perhaps, 
deeply  disgusted,  at  being  addressed  by  so  many  on 
the  subject  of  their  exercises,  and  by  some,  it  may  be, 
very  injudiciously.  While  a  third  class,  whose  im 
pressions  are  slight  and  transient,  are  mortified  at 
being  held  up  to  view  as  awakened  persons,  and  after 
wards  lying  under  the  odium  of  having  gone  back ; 
and,  possibly,  in  some  cases  so  much  mortified,  as  to 
withdraw  from  those  individuals  and  opportunities, 
which  might  have  been  essentially  useful.  Besides  all 
this,  it  has  often  happened,  that  the  number  of  serious 
persons  who  have  immediately  clustered  around  an 
individual  thus  publicly  announced  as  under  religious 


RELIGIOUS   CONVERSATION.  127 

impressions,  has  been  so  great,  and  their  talents, 
knowledge,  experience,  and  capacity  for  giving  sound 
instruction  so  extremely  various,  that  they  have  per 
plexed,  confounded,  and  most  unhappily  retarded,  the 
object  of  their  well-meant  attention,  instead  of  really 
helping  him.  With  almost  as  much  propriety  might 
a  physician  of  the  body,  when  he  found  a  patient  ill 
of  a  dubious  disease,  throw  open  his  apartment  to 
every  intruder,  and  invite  every  medical  practitioner 
within  twenty  miles  of  him,  however  discordant  their 
theories,  to  come  in  and  prescribe  at  pleasure  for  the 
sufferer. 

My  advice  is,  that,  when  you  ascertain  that  any 
one  is  becoming  seriously  thoughtful  on  the  subject 
of  religion,  you  keep  it,  for  a  short  time,  to  yourself: 
indeed,  that  you  thus  keep  the  fact,  until  his  exercises 
begin  to  assume  a  definite  shape  and  character ;  being 
careful,  in  the  meanwhile,  to  attend  to  the  case  with 
conscientious  diligence  yourself.  When  you  judge  the 
wray  to  be  open,  communicate  a  knowledge  of  the 
situation  of  the  individual  to  one  or  two  of  those  per 
sons  in  whose  knowledge,  piety  and  prudence  you  have 
most  confidence,  and  whom  you  know  to  have  the  pe 
culiar  confidence  of  the  individual  in  question.  The 
case  of  the  spiritual  seed  is  a  little  like  that  of  the 
natural.  When  we  place  a  seed  in  the  ground,  we 
allow  it  a  little  time  to  vegetate  under  the  conceal 
ment  of  the  soil.  He  who  should  go  every  few  hours 
to  the  spot,  where  it  was  deposited,  and  drag  it  forth, 
in  order  to  see  how  the  process  of  vegetation  was 
going  on,  would  be  considered  as  a  very  unwise  culti 
vator.  So  he  who,  in  regard  to  seed  of  a  much  more 
important  and  delicate  nature,  will  not  give  it  time  to 


128  LETTERS    OX   CLERICAL   MANNERS. 

shoot  and  grow  a  little,  before  it  is  forced  on  the 
public  gaze,  acts  a  part,  I  must  think,  by  no  means 
adapted  to  promote  the  best  interests  either  of  the 
individual  immediately  concerned,  or  of  the  church. 
If  he  would  consent  to  wait  a  short  time,  the  view 
taken  would  probably  soon  be  found  much  more 
pleasant  and  edifying,  or  to  assume  a  character  which 
ought  not  to  be  made  public  at  all. 

16.  Guard  against  conversing  too  much  at  one  time, 
with  those  who  are  under  serious  impressions.  I  am 
deeply  persuaded,  that,  in  many  cases,  the  minds  of 
such  persons,  in  consequence  of  being  incessantly  plied 
with  conversation,  even  though  of  good  quality,  yet 
excessive  as  to  quantity,  have  been  kept  in  a  state 
of  agitation  and  conflict,  longer  than  they  would 
probably  otherwise  have  been.  And  the  evil  has  been, 
no  doubt,  increased,  as  I  just  hinted,  when  a  number 
of  individuals,  of  different  degrees  of  knowledge,  piety 
and  judgment  have  undertaken  to  inculcate,  each  his 
peculiar  views,  on  the  persons  in  question.  I  am  con 
fident  that  although  persons  in  this  deeply  interesting 
state  of  mind,  ought  to  be  frequently  instructed  and 
exhorted,  by  competent  counsellors,  yet  few  things  aro 
more  injurious  to  them  than  to  be  annoyed  by  incessant, 
common-place  conversation.  It  is  an  utter  mistake  to 
suppose  that  they  are  benefited  by  being  always  in 
society,  even  of  the  best  kind.  They  need  much  time 
for  retirement,  self-examination  and  prayer,  and  ought 
to  be  referred  much  to  the  word  of  God,  arid  the 
teaching  of  the  Holy  Spirit.  A  few  thoughts  at  a 
time,  from  a  pious  friend.,  clear,  seasonable,  instructive, 
and  to  the  point,  will  be  most  likely  to  be  useful. 
After  receiving  these,  at  suitable  intervals,  they  ought 


RELIGIOUS   CONVERSATION.  129 

to  be  left  much  in  their  closets,  with  their  Bibles  and 
their  God ;  and  to  be  frequently  told  to  look  rather  to 
the  Saviour  than  to  man  for  help. 

17.  If,  after  becoming  a  pastor,  you  should  be  so 
happy  as  to  know  of  any  considerable  number  of  in 
dividuals  in  your  congregation  who  are  beginning  to 
think  seriously  on  the  subject  of  religion,  it  may  be 
come  desirable  to  convene  them  weekly,  or  as  often  as 
convenient,  for  the  subject  of  receiving  instruction  and 
exhortation  together.  This  practice  has  been  much 
recommended  by  experience,  and  is  attended  with 
several  very  important  advantages.  It  enables  a 
faithful  pastor  to  accomplish  more  in  the  indispensable 
duty  of  conversing  with  the  serious  and  anxious,  in  a 
single  afternoon,  or  evening,  than  would  be  practicable 
in  a  week,  in  the  ordinary  method  of  visiting  from 
house  to  house.  The  appointment  of  such  a  meeting, 
too,  may  induce  many  persons  who  are  really  in  some 
degree  serious,  to  come  forward  and  put  themselves  in 
the  way  of  conversation  on  the  subject  of  experimental 
religion,  who,  if  no  such  opportunity  were  presented, 
might  conceal  the  state  of  their  minds,  and  lose  the 
advantage  of  being  personally  and  pointedly  addressed. 
I  am  also  inclined  to  think  that  every  pastor,  even 
when  there  is  not  sufficient  attention  excited  among 
his  people  to  keep  up  such  a  weekly  meeting  of  in 
quirers  as  I  have  described,  ought  to  have  a  stated 
time,  occurring  as  often,  at  least,  as  once  a  fortnight, 
and  distinctly  made  known  to  his  people,  when  he  will 
make  a  point  of  being  at  home,  and  ready  to  attend 
to  any,  whether  professors  of  religion  or  not,  who  may 
wish  to  converse  with  him  on  their  spiritual  state.  A 
faithful  pastor  will  rarely  pass  such  an  appointed  time 


130  LETTERS    ON    CLERICAL   MANNERS. 

"without  some  visitors.  And  some  will  go,  perhaps, 
and  be  happily  led  to  the  Saviour,  who,  but  for  such 
an  appointment,  would,  humanly  speaking,  have  lost 
their  serious  impressions,  and  hardened  themselves  in 
sin.  Who  does  not  know  that,  when  the  mind  begins 
to  be  exercised  on  the  subject  of  religion,  the  merest 
trifles  will,  in  some  cases,  serve  as  excuses  for  conceal 
ing  the  fact  ?  The  inquirer  will  feel,  it  may  be,  that 
he  ought  to  converse  with  his  minister ;  but  he  cannot 
summon  resolution  to  venture  on  the  interview.  He 
fears,  perhaps,  that  he  will  not  be  at  home ;  or  that 
he  will  have  company ;  or  be  otherwise  engaged ;  or 
that  it  will  be  difficult  to  disclose  to  him  his  feelings. 
The  consequence  is  he  does  not  go ;  and  his  serious 
ness,  after  a  short  time,  wears  off.  But  if  he  knew 
that  his  minister,  on  a  certain  day,  would  be  at  home ; 
that  he  would  have  no  other  engagement ;  that  he 
would  be  hoping  and  desiring  to  see  persons  in  his 
state  of  mind ;  and  that  his  very  appearance  at  the 
house  of  his  pastor  on  that  day  would  itself  disclose 
the  object  of  his  visit,  and  furnish  an  introduction  to 
a  free  conversation ;  his  excuses  would  probably  all 
vanish,  and  he  would  avail  himself  of  the  precious 
privilege. 

If  you  should  ever  make  such  an  appointment  as  I 
have  last  mentioned,  and,  if  on  the  recurrence  of  the 
day,  for  several  times,  you  should  have  no  visitors,  be 
not  discouraged.  Continue  the  appointment;  and  give 
public  intimations,  from  time  to  time,  in  the  manner 
that  you  may  judge  most  suitable,  that  it  is  made  in 
vain.  No  one  can  tell  how  far  such  intimations  may 
serve  to  rouse  up  the  pious,  arid  excite  them  to  prayer 
and  exertion. 


RELIGIOUS   CONVERSATION.  131 

18.  Be  not  too  hasty  in  encouraging  those  of  whose 
seriousness  you  have  a  favourable  opinion,  to  go  forward 
and  make  a  profession  of  religion.  This  is  undoubt 
edly  often  done  with  very  undue  precipitation.  Per 
sons  of  very  tender  age,  and  others,  previously  of 
very  equivocal  character,  have  been,  literally,  hurried 
to  the  Lord's  table  in  less  than  a  week  after  the  com 
mencement  of  their  serious  thoughtfulness ;  without 
allowing  them  time  fully  to  "count  the  cost;"  and 
before  they  were  able  to  put  their  exercises  to  such  a 
test  as  might  be  satisfactory  to  themselves  or  others. 
Hence  many  young  persons,  of  both  sexes,  in  a  few 
months  or  even  weeks,  after  making  this  solemn  pro 
fession,  have  found  themselves  unexpectedly  bereft  of 
all  comfortable  hope ;  their  evidences  of  Christian 
character  gone  ;  their  interest  in  the  subject  in  a  great 
measure  lost ;  and  their  minds  filled  with  regret  that 
they  had  been  so  hasty.  It  was  now,  however,  diffi 
cult  to  retreat,  and  their  whole  lives,  perhaps,  have 
been  spent  in  a  heartless,  and  of  course,  a  comfortless 
profession. 

It  is  readily  granted  that  neither  scripture  nor  rea 
son  fixes  any  precise  period,  during  which  candidates 
for  church  communion  are  bound  to  wait,  in  order  to 
put  the  stability  of  their  religious  character  to  the 
test.  And  it  is  equally  evident,  that  extraordinary 
cases  ought  to  prescribe  rules  for  themselves.  But, 
in  general,  it  is  evident  that  there  ought  to  be  a  few 
months,  at  least,  of  serious  and  prayerful  deliberation, 
before  taking  a  step  so  solemn,  so  momentous,  so 
irrevocable ;  a  step  likely  to  be  followed  with  so  many 
interesting  consequences  to  those  who  take  it,  and  to 
the  sacred  family  with  which  they  propose  to  become 


132  LETTERS   ON   CLERICAL   MANNERS. 

connected.  Let  no  desire  to  see  the  rapid  multiplica 
tion  of  professors,  ever  lead  you  to  depart  from  this 
principle.  I  have  more  than  once  repented  having 
given  what  afterwards  appeared  to  be  premature  en 
couragement  to  come  to  a  sacramental  table ;  but  never 
did  I  repent  advising  to  a  few  months'  deliberation  and 
delay,  when  the  preparation  was  doubtful. 

19.  In  conversing  on  the  subject  of  practical  religion, 
especially  with  those  who  are  not  well  informed  on  the 
subject,  be  sparing  in  the  use  of  that  technical  lan 
guage,  which  many  continually  employ.  I  refer  to  a 
number  of  phrases,  of  standing  use  in  many  pious 
circles,  which,  although  the  meaning  intended  to  be 
conveyed  by  them  is  undoubtedly  correct  and  important, 
are  yet  so  remote  from  the  language  of  ordinary  social 
intercourse,  that  they  sound  strangely,  not  to  say  un 
intelligibly,  out  of  the  circles  to  which  I  allude. 
Many  pious  ministers  and  others  are  in  the  habit  of 
using  this  language  in  a  manner,  and  to  an  extent, 
which  I  know  render  their  conversation  not  a  little  re 
volting  to  those  who  are  unaccustomed  to  it,  and  fre 
quently  present  a  serious  obstacle  in  the  way  of  their 
acceptance  and  usefulness. 

As  it  is  desirable  not  to  be  misunderstood  on  a  sub 
ject  so  important,  I  think  it  proper  to  give  a  specimen 
of  the  phrases  to  which  I  refer.  Thus  it  is  by  no 
means  uncommon  to  hear  it  stated,  that  "  a  great  re 
vival  has  broken  out"  in  such  a  place ;  that  there  is 
"a  great  religious  stir"  in  this  or  that  congregation; 
that  such  an  individual,  or  such  a  number  of  individ 
uals,  have  been  "struck  under  conviction;"  that  a 
particular  person  appears  to  be  "  in  the  pangs  of  the 
new  birth;"  that  a  person  whose  anxiety  on  the  sub- 


RELIGIOUS   CONVERSATION.  133 

ject  of  religion  is  very  great,  "has  been  roughly 
handled,  but  is  likely  to  be  brought  through ;"  that 
such  another  "has  been  happily  brought  through;" 
that  so  many,  in  a  certain  place,  are  "  brought  under 
conviction,"  and  so  many  "have  obtained  hopes,"  &c. 
Now,  although  I  am  confident  I  need  not  assure  you, 
that  I  am  a  warm  friend  to  revivals  of  religion ; 
although  the  ideas  intended  to  be  expressed  by  the 
phrases  in  question  are,  in  my  view,  perfectly  sound 
and  scriptural,  and  infinitely  momentous ;  and  although 
any  one  who  is  capable  of  ridiculing  these  ideas, 
"  knows  nothing  yet  as  he  ought  to  know ;"  yet  I  can 
not  think  that  the  use  of  these  phrases,  especially  in 
mixed  companies,  is  advisable.  My  objections  to  them 
are  several.  Some  of  them  are,  in  a  great  measure, 
if  not  altogether,  unintelligible  to  many  to  whom  they 
are  addressed.  Others  are  derided  as  vulgar  cant,  as 
terms  expressive  of  the  appearance  of  a  plague  or 
pestilence,  rather  than  of  a  rich  blessing,  and  which 
rather  repel,  than  instruct  or  conciliate.  While  a  third 
class  are  regarded  as  a  presumptuous  invasion  of  the 
prerogative  of  Him  who  alone  can  know  the  heart,  and 
tell  the  number  of  those  who  have  become  reconciled 
to  him.  Would  it  not  be  better  to  use  language  which 
all  seriously  disposed  persons  understand  and  approve  ? 
Would  it  not  be  quite  as  expressive,  and  more  intelli 
gible  to  many,  if  you  were  to  say,  that  "  a  revival  has 
commenced,"  or  "a  work  of  divine  grace  appears  to 
have  commenced,"  in  such  a  place :  that  a  particular 
individual  is  "under  serious  impressions,"  or  is  "deeply 
anxious  on  the  subject  of  religion,"  or  "appears  to 
be  convinced  of  sin,"  or  is  "in  great  distress  of  mind ;" 
that  "  many  appear  to  be  awakened  from  a  state  of 
12 


134:  LETTERS   ON  CLERICAL   MANNERS. 

carelessness,  and  to  be  more  or  less  anxious,"  and  that 
others  "  appear,  or  profess,  to  enjoy  the  comfort  of 
gospel  hope  ?" 

I  presume,  if  you  had  occasion  to  interrogate  an 
intelligent  stranger,  who  you  had  reason  to  fear  was 
destitute  of  piety,  in  relation  to  the  state  of  his  mind, 
on  the  subject  of  religion,  you  would  hardly  think  it 
wise  to  begin  by  saying  "Pray,  sir,  are  you  born 
again?  or,  are  you  yet  carnal?"  Yet,  why  not,  as 
both  the  principal  phrases  in  this  question  are  taken 
from  the  Bible,  and  as  you  and  I  fully  believe  these 
phrases  to  be  expressive  of  important  realities  ?  Your 
reason,  I  suppose,  for  not  thinking  it  wise,  would  be, 
that  this  language  is  very  imperfectly,  if  at  all,  under 
stood  by  many  who  are  well  informed  on  other  subjects ; 
and  that  such  persons,  because  they  have  frequently 
heard  it  bandied  about  by  the  ignorant  and  fanatical, 
and  cannot  enter  into  its  precious  meaning,  are  gene 
rally  revolted  by  it. 

I  am  far  from  agreeing  with  Mr.  Foster,  the  pious 
and  eloquent  English  essayist,  in  his  proposal  to  dis 
card  what  he  calls,  the  "  theological  dialect,"  the 
"  technical  terms  of  evangelical  religion."  I  am  afraid 
that,  if  these  terms  were  dismissed,  the  things  intended 
by  them  would  soon  disappear  also.  I  do  not  wish  a 
single  Bible  phrase  to  be  banished  either  from  the 
pulpit  or  the  parlour.  Yet,  I  can  easily  conceive  that 
there  are  even  Bible  phrases,  which  may  be  advanta 
geously  exchanged  for  others,  more  familiar  to  those 
who  are  ignorant  of  the  Bible,  and  better  adapted, 
until  they  become  enlightened,  to  convey  spiritual  ideas 
to  their  minds.  It  is,  evidently,  on  this  principle  that 
ministers,  every  Sabbath,  in  the  pulpit,  explain  scrip- 


KELIGIOUS   CONVERSATION.  135 

ture,  by  using  more  common  language,  and  that  which 
is  better  understood,  to  express  its  heavenly  doctrines. 
But  the  language  which  I  advise  you  to  avoid,  is  not, 
as  commonly  employed,  Bible  language  at  all.  And  I 
see  no  advantage,  but  rather  the  contrary,  in  the  use 
of  terms,  against  which  many  are  strongly  prejudiced  ; 
and  which,  if  they  do  not  deserve  the  name  of  cant, 
will  certainly,  by  many,  be  considered  as  bearing  that 
character.  Let  your  general  rule  be,  in  conversing 
on  the  great  and  precious  subjects  of  revivals  of  re 
ligion,  and  Christian  experience,  to  employ  terms 
which  are  warranted  by  scripture,  and  the  most  en 
lightened  practical  writers,  and  adapted  to  make  the 
best  impression  on  those  whom  we  address. 

20.  Take  pains  to  prepare  yourself  for  conducting 
religious  conversation  in  an  easy  and  edifying  manner. 
For  this  purpose,  be  familiar  with  practical  books,  and 
especially  with  the  lives  of  eminently  pious  men. 
Take  a  few  minutes  to  premeditate  before  you  expect 
to  go  into  the  company  of  any  person  or  persons  on 
this  important  errand.  Adjust  in  your  own  mind 
topics  and  thoughts  for  discourse,  adapted  to  the  cases 
of  those  whom  you  expect  to  meet.  Study  some 
variety  in  this  matter.  If  you  go  over  the  same 
common-place,  narrow,  little  round  of  remark,  in  all 
companies,  for  thirty  or  forty  years  together,  you  will 
soon  entirely  cease  to  interest  any  one,  unless,  per 
haps,  a  stranger,  who  happened  to  hear  it  for  the  first 
time.  Above  all,  let  every  attempt  to  perform  the 
service  in  question,  be  preceded  by  humbly  asking  for 
divine  help.  Remember  that  God  "  will  be  inquired 
of"  to  grant  us  his  aid;  and  that  "he  will  not  give 
his  glory  to  another."  Remember  that  he  can  render 


136  LETTERS    ON    CLERICAL   MANNERS. 

the  feeblest  sentence  that  ever  escaped  the  lips  of 
simple  piety,  richly  and  eternally  beneficial :  while  the 
most  able  and  well  conducted  conversation,  if  admin 
istered  without  imploring  a  blessing  upon  it,  may,  and 
probably  will,  prove  useless  to  all  concerned. 

21.  If  you  desire  to  gain  an  easy,  natural  and 
attractive  manner  of  introducing  and  maintaining  re 
ligious  conversation,  let  the  foundation  of  all  your 
efforts  at  improvement  in  this  respect,  be  laid  in  the 
culture  of  the  heart.  Study  daily  to  grow  in  vital 
piety.  Perhaps  there  is  nothing  more  indispensable 
to  the  happy  discharge  of  the  duty  under  consideration 
than  that  the  heart  continually  prompt  and  speak ; 
that  heart-felt  emotion  and  affection  dictate  every 
•word,  and  tone,  and  look,  while  engaged  in  addressing 
a  fellow-creature  on  the  most  important  of  all  subjects. 
Truly,  without  active,  fervent  love  to  God,  and  to  the 
souls  of  men,  it  will  be  vain  to  hope  for  the  attainment 
of  this  happy  art,  in  any  considerable  degree.  But 
if  your  heart  habitually  glow  with  interest  in  this 
subject ;  if  the  "love  of  Christ  constrain  you  ;"  if  you 
daily  cherish  a  tender  concern  for  the  salvation  of 
your  perishing  fellow-mortals ;  if  your  mind  be  con 
stantly  teeming  with  desires  and  plans  to  do  them 
good ;  then  religious  conversation  will  be  as  natural 
as  to  breathe.  Then  your  lips  will  be  opened  season 
ably,  unaffectedly,  and  profitably  to  all  around  you. 
Then,  instead  of  being  at  a  loss  what  to  say ;  or  being 
timidly  backward  to  say  it ;  or  saying  it  in  an  em 
barrassed,  awkward,  pompous,  or  unnatural  manner ; 
there  will  be  a  simplicity,  a  touching  tenderness,  a 
penetrating  skill,  a  native  gracefulness,  an  unction  in 
your  mode  of  conversing,  which  no  spurious  feelings 


RELIGIOUS   CONVERSATION.  137 

can  successfully  imitate.  The  true  reason,  I  have  no 
doubt,  why  religious  conversation  is  so  often  what  it 
ought  not  to  be,  and  so  often  useless,  is  that  it  is  so 
seldom  the  offspring  of  that  unaffected,  warm,  spiritual 
feeling,  which  piety  of  an  elevated  characted  alone 
can  give. 

22.  Finally,  it  will  be  a  stimulus  to  diligence,  and 
an  auxiliary  to  improvement,  in  the  precious  art  of 
religious  conversation,  if  you  daily  and  faithfully  call 
yourself  to  an  account  for  the  manner  in  which  you 
have  performed  this  duty.  We  stand  in  need  of  some 
thing  of  this  kind  to  quicken  us  in  every  department 
of  our  Christian  work ;  and  in  none  more  than  those 
which  consist  in  frequently  recurring  details,  rather 
than  in  single  great  acts.  Never  retire  from  any  com 
pany,  then,  without  asking  yourself,  "  What  have  I 
said  for  the  honour  of  my  Master,  and  for  promoting  the 
everlasting  welfare  of  those  with  whom  I  conversed  ? 
What  was  the  tenor  of  my  conversation  ?  What  op 
portunity  of  recommending  religion  have  I  neglected 
to  improve  ?  From  what  motives  did  I  speak,  or  keep 
silence  ?  In  what  manner  did  I  converse  ?  With 
gentleness,  modesty,  humility,  and  yet  with  affectionate 
fidelity ;  or  with  harshness,  with  formality,  with  osten 
tation,  with  vanity,  and  from  a  desire  to  avoid  censure, 
or  to  court  popular  applause?"  Few  things,  I  be 
lieve,  would  have  a  more  powerful  tendency  to  promote 
watchfulness,  diligence,  and  unremitting  perseverance 
in  this  important  duty,  than  the  constant  inspection 
and  trial  of  ourselves  here  recommended. 

12* 


LETTER  VI. 


I  taught  you  publicly,  and  from  house  to  house. — ACTS  xx.  30. 


VISITING. 

MY  DEAR  YOUNG  FRIEND  :  —  Ministers  are  visitors  by 
profession.  It  is  a  large  and  essential  part  of  their 
official  duty  to  teach  and  exhort  "  from  house  to 
house."  Of  course,  every  thing  which  tends  to  give 
this  part  of  their  work  a  better  direction,  and  a  more 
happy  influence,  is  highly  important  to  them,  and  to 
the  cause  of  religion.  Yet  I  have  been  constrained 
seriously  to  doubt,  whether  any  thing,  in  the  whole 
circle  of  ministerial,  activity  is,  commonly,  less  appre 
ciated,  or  worse  managed.  Accordingly,  that  which 
might  be  made  a  most  powerful  instrument  for  con 
ciliating  the  good  will,  and  promoting,  in  various  ways, 
the  best  interests  of  those  who  are  committed  to  their 
charge,  many  ministers  are  too  apt,  from  indolence, 
or  want  of  skill,  so  to  conduct,  as  to  make  it  of  little 
value,  as  a  source  either  of  pleasure  or  profit.  Allow 
me,  then,  with  the  same  freedom  with  which  I  have 
offered  you  my  counsel  on  other  subjects,  to  suggest 
a  few  thoughts  on  this.  My  own  experience  convinces 
me  that  there  is  need  of  such  suggestions,  and  that 
they  may  often  dp  much  good.  For  although  I  am 

(138) 


VISITING.  139 

conscious  of  not  having  accomplished,  while  I  was  a 
pastor,  all  that  I  might  and  ought  to  have  done,  in 
reference  to  this  part  of  my  duty ;  yet,  if  I  had  known 
as  much  at  the  commencement  of  my  ministry,  as  I 
now  do,  of  its  importance,  and  of  the  means  of  con 
ducting  it,  I  should  have  pursued,  if  I  do  not  deceive 
myself,  a  very  different  course. 

I  shall  first  speak  of  those  visits  which  may  be 
called  pastoral ;  and  secondly,  of  those  which  may  be 
styled  social. 

I.  By  the  pastoral  visits  of  a  clergyman,  I  mean 
those  visits,  of  a  formal  character,  which,  in  his  clerical 
capacity,  he  pays  to  the  families  and  individuals  under 
his  pastoral  care.  Of  these  visits,  as  distinguished 
from  others,  it  is  desirable  that  you  should  have  just 
and  appropriate  views.  In  reference  to  such  visits,  I 
offer  the  following  advices. 

1.  My  first  advice  is,  that  you  by  no  means  neglect 
them ;  nay,  that  you  be  constant  and  diligent  in  making 
them.  If  you  desire  to  gain  the  love  and  confidence 
of  your  people ;  if  you  wish  to  instruct  and  edify 
them  in  a  great  variety  of  ways  which  the  nature  of 
pulpit  address  does  not  admit;  if  you  deem  it  im 
portant  to  be  well  acquainted  with  their  situation, 
views,  feelings,  difficulties,  and  wants ;  then  visit  every 
family  belonging  to  your  congregation  frequently, 
systematically,  and  faithfully.  I  say  frequently. 
How  often,  must,  of  course,  depend  on  the  number  of 
families  belonging  to  your  charge,  arid  on  the  number 
of  your  avocations.  But  I  should  say,  in  the  largest 
congregation,  at  least  once  a  year ;  in  one  of  medium 
size,  at  least  twice ;  and,  in  all  cases  in  which  it  is 
practicable,  still  more  frequently.  In  short,  the 


140  LETTERS   ON   CLERICAL   MANNERS. 

oftener  the  better,  provided  your  visits  are  conducted 
in  a  proper  manner. 

2.  Attend  to  this  duty  systematically.  Do  not 
leave  it  to  the  caprice  or  the  convenience  of  the  mo 
ment.  If  you  do,  but  little  will  be  accomplished. 
Company,  trifles,  languor,  procrastination,  and  a  host 
of  other  obstacles,  will  incessantly  stand  in  the  way 
of  performing  what  you  really  wish  and  resolve  to 
perform.  Have  your  fixed  days  in  the  week'  for 
visiting;  and  address  yourself  to  it  with  the  same 
fixedness  of  purpose,  and  the  same  inflexible  perseve 
rance,  which  you  employ  in  preparation  for  the  pulpit. 
In  most  situations  a  pastor  may  visit,  on  an  average, 
from  twelve  to  fifteen,  or  twenty  families  in  a  week ; 
and,  where  the  population  is  unusually  dense,  even 
more.  If  such  an  average,  or  anything  like  it,  were 
carried  through  a  year,  what  an  interesting  result 
would  be  obtained  !  The  truth  is,  it  is  almost  incredible 
what  patient  industry  will  accomplish.  If  any  imagine 
that  this  is  a  drudgery  to  which  a  man  of  active  mind 
can  hardly  submit,  and  that  the  time  would  be  better 
employed  in  enriching  and  polishing  discourses  for  the 
sacred  desk,  I  can  only  say,  all  scripture  is  against 
them ;  all  experience  is  against  them ;  nay,  all  reason 
is  against  them.  To  say  nothing  of  other  considera 
tions,  one  of  the  best  auxiliaries  in  studying  sermons, 
of  which  a  minister  can  avail  himself,  is  an  intimato 
and  deep  acquaintance  with  the  people  of  his  charge. 
Rely  on  it,  he  who  hopes  to  discharge  the  duties  of 
the  pulpit,  ably,  appropriately,  seasonably,  and  to  the 
greatest  advantage  of  his  flock,  without  being  much 
among  them,  entertains  a  hope  which  is  perfectly  un 
reasonable,  and  will  certainly  be  disappointed. 


VISITING.  141 

3.  Let  every  official  visit  be  preceded  by  prayer. 
If  we  believe  in  the  doctrine  of  a  particular  Provi 
dence  ;  if  we  believe  that  the  Lord  whom  we  serve, 
and  in  whose  name  we  go  forth,  has  all  hearts,  and 
all  events,  even  the  most  minute,  in  his  hands ;  is  it 
not  manifest  that  we  ought  to  preface  every  attempt 
to  do  good  to  others,  by  humble,  importunate  prayer, 
that  both  they  and  we  may  be  so   enlightened,  influ 
enced,  and  guided,   and  that  every  thing  may  be  so 
ordered,   as  that  our  effort  may  be  crowned  with  a 
blessing  ?     That  minister  who  does  not  distinctly  and 
earnestly  ask  for  a  blessing  upon  all  his  labours,  has 
no  reason  to  expect  that  he  shall  receive  it. 

4.  With  a  rigorous  adherence  to  system  in  perform 
ing  this  duty,  unite  habitual,  persevering  faithfulness. 
Let  it  be  your  study,  in  the  fear  of  God,  to  render 
your  visit,  however  short,  as  useful  as  possible  to  the 
individual,  or  the  family,  of  which  it  is  the  object. 
For  this  purpose,   consider,  before  you   enter   their 
dwelling,  their  situation,  their  character,  their  circum 
stances,  their  temptations,  their  wants :  and  look  up 
to  the  Giver  of  all  grace  for  wisdom  and  strength  to 
perform  your  duty  aright.     As  to  the  precise  manner 
in  which  each  interview  shall  be  conducted,  I  appre 
hend  that  no  uniform  rule  can  be  laid  down,  which 
will  suit  all  cases  equally  well.     I  would  only  say,  let 
a  word  be  dropped  in  season  to  young  and  old  ;  parents 
and  children ;  masters  and  servants  ;  those  who  are 
in  the  communion  of  the  church,  and  those  who  are 
not.     In  short,  let  no  time  be  voluntarily  lost  in  vain 
conversation.     Let   there    be    as    much   of  heavenly 
wisdom,  of  solid  instruction,  and  of  solemn  impressive 
exhortation,  as  you  can  possibly  crowd  into  the  time 


142  LETTERS   ON    CLERICAL   MANNERS. 

allowed  you ;  and,  in  all  cases  in  which  circumstances 
allow  of  it,  close  with  prayer.  For  the  rest,  your 
own  piety  and  good  sense  must  direct. 

5.  In  attending  to  this  duty,  guard  against  a  formal, 
task-like  mode  of  performing  it.  Few  things  are  more 
repulsive  than  to  see  a  man  going  from  house  to  house, 
running  over  a  round  of  common-place  expressions, 
however  pious ;  not  from  feeling,  but  from  habit ; 
putting  on  a  constrained,  sanctimonious  countenance 
and  in  a  measured  voice  and  manner,  reciting,  not 
what  the  company  or  the  case  before  him  demands ; 
but  what,  from  the  frequency  of  its  repetition,  falls 
most  readily  from  his  lips.  Never  will  the  discharge 
of  the  duty  in  question,  by  any  man,  be  either  profit 
able  to  others  or  pleasant  to  himself,  unless,  with  a 
feeling  sense  of  its  importance,  and  an  anxious  con 
cern  for  the  welfare  of  souls,  he  enters  into  the  spirit 
of  it,  and  applies  his  mind  to  each  case  as  it  arises, 
with  a  tender  interest.  The  physician  of  the  body, 
if  he  be  called  to  fifty  patients  in  a  day,  examines  the 
symptoms  of  each,  and  inquires  into  his  minutest 
sensations,  with  the  most  scrupulous  exactness.  If  he 
fail  to  do  this,  his  practice  will  be  without  success,  and 
his  character  without  confidence.  Let  the  physician 
of  the  soul  be  at  least  as  vigilant,  and  as  anxious  to 
adapt  his  ministrations  to  each  particular  case.  Let 
him  sit  down  with  affectionate  simplicity  in  the  family 
or  circle  which  he  wishes  to  benefit;  and,  without 
erecting  any  of  the  barriers  of  official  formality  be 
tween  himself  and  them,  endeavour  to  learn  the  real 
character  and  wants  of  each,  and  to  have  "  a  word  in 
season"  for  each.  An  appropriate  word.  A  word 
uttered  with  a  countenance,  tone  and  general  manner 


VISITING.  143 

expressive  of  that  unaffected  pious  feeling,  and  deep 
interest,  which  ought  ever  to  mark  the  minister  of  our 
meek  and  benevolent  religion. 

6.  Be  careful  to  extend  the  visits  in  question  to  the 
poor  as  well  as  the  rich.     Nay,  if  you  make  any  dif 
ference,  let  it  be  in  favour  of  the  former,  rather  than 
of  the  latter.     Your  Master  directed  special  attention 
to  the  poor.    The  gospel  is  peculiarly  adapted  to  them. 
And  they  are  more  apt  to  receive  evangelical  atten 
tions  with   gratitude  than  the  rich.     Of  course,  the 
probability  is,  that  you  will  find  more  fruit  of  your 
labour  among  the  poor.     And,  you  may  rely  upon  it, 
the  rich  themselves  will  never  esteem  or  love  you  the 
less,  for  observing  that  you  pay  particular  attention 
to  the  indigent  and  afflicted. 

7.  Study  to  make  your  visits  as  instructive  and  in 
teresting  as  possible.     Many  excellent  ministers  man 
age  their  visits,  and  especially  those  in  which  religion 
makes  a  prominent  figure,  so  unskilfully,  that  those 
who  have  not  a  pious  taste,  and  more  particularly  the 
younger  members  of  families,  not  unfrequently  dislike 
to  see  them.     This  is  a  difficulty  which  it  is  certainly 
worth  while  to  take  some  pains  to  overcome ;  and  I 
know  of  no  way  of  overcoming  it,  but  by  taking  care 
that  your  deportment  be  conciliatory,  and  attractive 
to  all  classes  of  persons ;  and  that  your  conversation 
so  abound  in  instruction  and    entertainment,  as   to 
make  your  visits  more  welcome  than  those  of  almost 
any  other  person.     I  have  known  some  ministers  who 
had  this  happy  talent  in  a  remarkable  degree.     And 
it  is  far  more  within  the  reach  of  a  man  of  ordinary 
powers  of  mind  than  would,  at  first  view,  be  imagined. 
Never   go   to  a  house,  without   having,  if  possible, 


144  LETTERS   ON   CLERICAL   MANNERS. 

something  interesting  to  communicate  ;  an  appropriate 
little  book,  for  more  than  one  member  of  the  family ; 
an  instructive  pointed  anecdote  to  repeat,  from  one 
of  the  periodicals  of  the  preceding  week  ;  some  popu 
lar,  precious  maxims  to  impress  on  the  minds  of  the 
children  and  youth  of  the  household ;  or  a  notice  of 
some  recent  publication,  of  a  valuable  and  pleasing 
character.  The  truth  is,  were  ministers  as  intent  on 
winning  the  hearts  of  all  the  domestic  circles  which 
they  enter,  as  the  active  man  of  the  world  is  to  pro 
mote  his  object  wherever  he  goes,  they  would  enter  no 
dwelling  without  being  received  with  that  smile  of 
pleasure  which  indicates  the  most  respectful  and  cordial 
welcome. 

8.  In  all  your  visits  be  particularly  attentive  to 
children  and  young  people.  This  is  implied  in  the 
preceding  particular ;  but  it  is  so  important  as  to  de 
mand  separate  and  most  pointed  consideration.  I 
have  often  wondered  that  a  duty  so  obvious,  and  re 
commended  by  so  many  considerations,  should  be  so 
much  overlooked  by  discerning  ministers. 

Can  any  thinking  man  fail  to  remember,  that  chil 
dren  are  the  hope  of  the  church?  —  that  enlightened 
attention  and  labour  bestowed  on  them,  is  more  likely, 
humanly  speaking,  to  be  productive  of  the  best  fruits, 
than  those  which  are  bestowed  upon  persons  of  more 
advanced  age  ?  —  that  impressions  made  in  the  morn 
ing  of  life,  are  generally  among  the  most  permanent 
and  ultimately  beneficial  ?  —  that  instructions  then 
given,  and  sentiments  then  imbibed,  though  they  may 
long  lie  dormant  in  the  mind,  often  rise  into  life  and 
fruitfulness,  when  he  who  gave  them  has  gone  to  his 
eternal  rest  ? 


VISITING.  145 

Can  it  be  forgotten,  also,  that  all  experience  testi 
fies  the  importance  to  a  minister  himself,  of  paying 
particular  attention  to  the  youth  of  his  charge  ?  It 
forms  a  bond  of  union  between  him  and  them  which 
time,  instead  of  severing,  will  rather  strengthen.  We 
can  scarcely  conceive  of  a  richer  gratification  in  this 
life,  than  that  likely  to  be  enjoyed  by  a  faithful 
minister,  growing  old  in  his  work,  when  he  sees  rising 
around  him  a  train  of  youthful  members,  whose  parents 
he  loved  and  edified ;  whom  he  baptized  and  blessed  ; 
whom,  in  their  tender  years,  he  watched  over,  cate 
chized,  instructed,  entertained  and  encouraged ;  and 
who,  in  his  declining  age,  gather  round  him,  and 
honour  him  as  their  father  in  Christ.  0,  if  ministers 
could  fully  anticipate  the  sweetness  of  this  reward,  a 
regard  to  their  own  happiness  would  unite  with  the 
purest  benevolence,  in  impelling  them  to  unwearied 
care  in  watching  over  the  children  of  their  charge, 
and  in  embracing  every  opportunity  to  enlighten  their 
minds,  and  to  win  their  hearts  in  favour  of  all  that  is 
good. 

Nor  is  this  all.  Assiduous  attentions  to  children, 
are  among  the  most  direct  and  sure  avenues  to  the 
hearts  of  parents.  It  often  happens,  indeed,  that 
parents  are  more  deeply  gratified  by  kind  efforts  to 
promote  the  welfare  of  their  children,  and  are  more 
lastingly  thankful  for  them,  than  for  the  same  kind 
ness  bestowed  on  themselves.  Nay,  many  parents 
who  have  no  piety  themselves,  and  who  would  not 
perhaps  be  willing  to  be  very  closely  questioned  on 
the  subject  in  reference  to  their  own  hearts,  will  take 
it  well,  and  even  gratefully,  to  have  their  children 
carefully  instructed,  and  pointedly  questioned  on  the 
13 


146  LETTERS   ON   CLERICAL   MANNERS. 

same  subject,  and  that  even  in  their  own  presence. 
And,  let  me  add,  that  very  striking  instances  have 
been  known  in  which  inquiries  and  exhortations 
addressed  to  children,  in  the  presence  of  their  parents, 
have  been  to  all  appearance  blessed  in  the  happiest 
manner  to  the  benefit  of  those  parents  themselves. 
Indeed,  I  have  sometimes  doubted  whether  in  many 
cases,  ungodly  parents  might  not  be  most  easily  and 
successfully  approached  through  the  medium  of  an 
address  to  their  children,  conducted  in  their  presence. 
On  the  other  hand,  it  frequently  happens  that  children 
will  lend  a  favourable  ear  to  their  minister,  when  their 
parents,  though  both  pious  and  intelligent,  have  ad 
dressed  them  in  vain. 

On  all  these  accounts,  then,  as  well  as  others  which 
might  be  mentioned,  you  ought,  in  all  your  pastoral 
visitation,  to  direct  the  most  pointed  regard  to  the 
children  and  young  people  of  every  family.  En 
deavour  to  gain  their  attention,  to  win  their  hearts, 
and  to  take  every  opportunity  of  putting  in  their  way 
those  notices,  hints,  books,  and  information  of  every 
valuable  kind,  which  may  tend  to  promote  their  best 
interest.  Give  them  striking  texts  of  scripture  to 
commit  to  memory.  Reward  them,  when  they  do 
well,  with  interesting  tracts,  of  which  every  minister 
should  always  carry  with  him  a  small  store.  Take 
notice  of  them  when  you  meet  them  in  the  street. 
Call  them  by  their  names  with  parental  kindness. 
And  to  enable  you  to  do  this,  keep  a  list,  as  far  as  you 
can,  of  the  children  and  servants  of  every  family ; 
make  a  business  of  keeping  up  your  acquaintance 
with  them,  and  of  recognizing  and  addressing  them  on 
all  suitable  occasions.  There  is  no  doubt  that  doing 


VISITING.  147 

this,  and  especially  doing  it  thoroughly,  will  require 
no  little  additional  labour.  But  I  hardly  know  of 
any  species  of  ministerial  labour  more  pleasant  in 
itself,  more  promising,  or  more  generally  rewarded  by 
the  richest  fruits. 

9.  What  I  have  incidentally  recommended  with 
respect  to  children,  I  would  recommend  in  general,  as 
a  concomitant  of  all  your  pastoral  visitation ;  viz.  that 
you  carefully  keep  a  record  of  persons  and  events,  to 
aid  your  memory.  The  names,  number,  character, 
situation,  and  wants  of  many  families,  would  utterly 
pass  from  your  mind,  if  you  did  not  secure  to  your 
self  the  advantage  of  such  a  systematic  series  of 
memoranda  as  I  have  proposed.  In  this  record, 
you  ought  to  insert  in  a  very  brief  form  not  only  in 
formation  as  to  the  points  which  I  have  hinted  at,  but 
also  to  every  other  point  important  for  a  pastor  to 
know  concerning  his  people.  The  fact  is,  that  the 
habit  of  keeping  such  a  record  will  constrain  a  pastor 
to  make  inquiries  in  the  course  of  his  parochial  visits, 
which  might  not  otherwise  occur  to  his  recollection, 
but  which  ought  never  to  be  forgotten  by  one  who  is 
entrusted  with  the  care  of  souls ;  such  as,  what  mem 
bers  of  each  family  are  in  full  communion  with  the 
church;  whether  any  who  are  not  communicants 
cherish  a  hope  of  an  interest  in  the  Saviour ;  whether 
any,  not  of  this  character,  are  under  serious  impres 
sions  ;  whether  any  of  them  are  unbaptized ;  whether 
they  are  all  furnished  with  Bibles ;  whether  they  are 
all  able  to  read ;  whether  they  are  all  punctual  in 
going  to  the  house  of  God;  whether  they  make 
conscience  of  secret  prayer;  whether  they  are  well 
supplied  with  orthodox  and  pious  books,  adapted  to 


148  LETTERS    ON    CLERICAL    MANNERS. 

promote  their  instruction  and  edification ;  &c.  These, 
and  various  other  matters,  important  to  be  remembered, 
ought  to  find  a  place  in  the  record  recommended ;  and 
the  record,  in  order  fully  to  answer  its  proper  pur 
pose,  ought  to  be  frequently  reviewed,  corrected,  and 
modified,  as  new  facts  arise  ;  and  its  contents  ought 
to  lead  to  daily  and  importunate  prayer  for  divine 
direction  in  attending  to  them  aright. 

10.  In  some  cases,  several  families  may  assemble 
together,  at  a  house  where  you  have  appointed  to  be 
present.     This  may  bring  a  larger  number  within  the 
influence  of  the  same  visit,  prayer  and  address ;  and 
it  may  tend  also   to   nourish    affectionate    Christian 
feelings  between  the  members  of  the  same  church. 
This  is  a  plan  of  visiting  especially  convenient  for 
young  ministers,  as  it  will  enable  them  to  accomplish 
more  of  this  part  of  their  work  in  a  given  time,  and 
enable  them  to  be  more  in  their  studies.     There  are, 
however,  some  disadvantages  incurred  by  this  mode 
of  conducting  parochial  visits.     A  pastor  cannot  be 
so  entirely  unreserved  where  several  families  are  to 
gether,  as  he  may  be  in  the  bosom  of  a  single  family ; 
nor  will  the  persons  present  feel  so  perfectly  free  in 
their  communications  to  him.    The  greatest  advantage 
will  be  likely  to  result  from  the  adoption  of  this  plan, 
when  the  families  brought  together  are  not  only  ac 
quainted,  but  intimate  with  each  other. 

11.  In  paying  pastoral  visits,  it  is  very  desirable, 
in  many  cases,  to  be  accompanied  by  an  Elder,  and 
sometimes  there  may  be  an  advantage  in  having  with 
you  more  than  one.     This  practice  tends  to  make  the 
Elders  of  the  church   better  known  to  the  private 
members ;  and  also,  at  the  same  time,  to  render  the 


VISITING. 

Elders  themselves  better  informed  concerning  the 
state  of  the  church  over  which  they  are  called  to  pre 
side,  and  to  give  them  a  deeper  interest  in  its  affairs. 
There  can  be  no  doubt,  too,  that  the  hands  of  a 
minister  are,  in  many  cases,  strengthened  by  the  pre 
sence  of  one  or  more  of  those  who  are  appointed  to 
"bear  rule"  with  him  in  the  church.  And  while  it 
strengthens  his  hands,  it  is  certainly  adapted  to  make 
a  deeper  impression  on  the  minds  of  those  who  are 
thus  officially  visited. 

But  I  am  persuaded,  that  in  a  large  number  of 
cases,  it  is  better  for  a  pastor  to  visit  alone.  Some 
families,  and  some  individuals  in  other  families,  can 
be  better  approached  without  the  presence  of  an  Elder. 
To  many  conversations,  which  have  for  their  object 
the  removal  of  offences,  it  is  essential  to  their  prospect 
of  success,  that  they  be  private  and  confidential.  To 
call  official  witnesses  to  witness  the  rebuke  and  expos 
tulation  which  it  may  become  necessary  to  administer, 
would  often  be  to  rouse  the  feelings  of  wounded  pride, 
and  to  harden  the  heart.  Many  persons  have  bowed 
with  penitence  and  thanks  to  an  admonition  given  in 
private,  who  would  probably  have  received  with  rage, 
if  not  with  violence,  the  very  same  admonition  offered 
in  public,  or  before  even  a  single  witness.  Of  the 
proper  course  of  proceeding,  therefore,  in  reference 
to  this  point,  the  conscientious  and  prudent  minister 
must  judge  in  each  particular  case. 

12.  It  will  be  a  very  important  part  of  your  duty, 
when  you  become  a  minister,  to  visit  the  sick. 
Whether  you  are  called  to  act  as  a  pastor  or  a  mis 
sionary,  in  either  case  this  most  important  and  deli 
cate  duty  will  frequently  devolve  upon  you.  That  the 
13* 


150  LETTERS    ON    CLERICAL    MANNERS. 

faculty  of  discharging  it  with  faithfulness,  and,  at  the 
same  time,  with  prudence  and  tenderness,  is  of  great 
value,  is  too  evident  to  be  doubted.  Dr.  Doddridge 
somewhere  quotes  Augustine,  as  expressing  deep 
wonder  and  regret,  that  ministers  should  take  so  much 
pains  to  prepare  their  sermons,  and  bestow  so  little 
apparent  thought  on  what  they  say  to  sick  people,  and 
on  the  best  methods  of  conducting  their  visits.  He 
who  does  not  feel  that  the  task  of  administering  in 
struction  and  consolation  to  the  sick  and  the  dying,  is 
one  calculated  to  put  in  requisition  all  the  wisdom, 
piety,  benevolence,  and  knowledge  of  human  nature 
which  can  be  devoted  to  it,  knows  but  little  either  of 
nature  or  of  grace.  It  is,  indeed,  an  office  of  awful 
responsibility  to  undertake  to  be,  if  I  may  so  express 
it,  the  pilot  of  the  soul,  in  passing  "  the  valley  of  the 
shadow  of  death  ;"  to  awaken  and  alarm  the  unpre 
pared  ;  to  counsel  the  perplexed  and  doubting ;  to  calm 
the  agitation  of  the  timid  believer ;  and  to  pour  the 
oil  of  consolation  into  the  wounded  spirit. 

Be  always  ready  to  visit  the  sick.  Do  not  wait  to 
be  sent  for.  And  visit  them  as  frequently  as  your 
circumstances  will  admit.  If  they  be  numerous  at 
any  one  time,  keep  a  list  of  them,  that  none  may  be 
overlooked.  Before  each  visit,  lift  a  word  of  prayer 
to  the  throne  of  grace,  that  you  may  be  directed  and 
aided  in  the  solemn  interview.  Sometimes  the  rela 
tives  of  the  sick  are  unwilling  that  they  should  be 
seen  and  conversed  with  by  a  clergyman.  It  is,  ob 
viously,  no  part  of  his  duty  to  force  his  way  into  a 
patient's  chamber.  Yet  he  ought  in  general  to  bear 
testimony  against  a  repugnance  at  once  so  heathenish 
and  foolish. 


VISITING.  151 

If  you  do  not  previously  know  the  character  of  the 
sick  person  whom  you  visit,  make  some  inquiries  on 
the  subject,  and  as  to  his  history,  and  opinions,  and 
the  state  of  his  mind.  But,  besides  this,  commence 
your  conversation  with  him,  (after  a  few  kind  inter 
rogatories  respecting  his  bodily  feelings,  &c.)  with 
queries  and  suggestions  which  may  tend  to  draw  from 
himself  the  degree  of  his  knowledge,  and  his  views, 
hopes,  &c. 

Let  your  manner  of  address  by  the  bed-side  of  the 
sick  be  studiously  mild  and  tender.  Let  nothing  be 
said  calculated  to  jar  or  agitate,  excepting  what  fidelity 
to  the  soul  renders  necessary.  Be  plain,  simple,  and 
studiously  faithful  in  your  exhibitions  of  truth.  That 
is  not  a  time  for  any  nice  distinctions,  or  for  extended 
reasoning.  Neither  is  it  a  time  for  unfaithful  soothing, 
or  for  saying,  "peace,  peace,  when  there  is  no  peace." 
Where  there  is  evidently  no  well-founded  hope,  guard 
against  driving  to  despair  ;  but  guard,  no  less  sacredly, 
against  bolstering  up  a  hope  which  will  be  likely  to 
"make  ashamed."  Let  your  conversations  and  visits 
be  short.  The  effort  of  even  a  few  minutes  in  speak 
ing,  or  in  listening  to  a  speaker,  is  often  very  oppres 
sive  to  the  sick.  Do  not,  ordinarily,  allow  yourself 
to  be  seated  by  the  bed-side  of  one  who  is  really  ill, 
longer  than  a  quarter  of  an  hour  at  any  one  time, 
unless  the  case  be  very  peculiar,  or  you  have  very  con 
clusive  evidence  that  your  presence  is  not  burdensome. 

Let  your  prayers  in  the  apartment  of  the  sick,  be 
tender,  sympathetic,  appropriate  from  beginning  to 
end ;  short,  and  as  much  calculated  as  possible  to  fix, 
calm,  and  enlighten  the  mind  of  the  sufferer,  and  to 
direct  his  meditations.  It  is  very  injudicious  to  make 


152  LETTERS   ON   CLERICAL   MANNERS. 

prayers  in  a  sick  chamber,  that  are  pointless,  tedious, 
general,  inapplicable  in  the  greater  part  of  their 
structure,  or  loud  and  harsh  in  their  manner.  Many 
topics  proper  for  social  prayer,  on  other  occasions, 
ought  to  be  left  out  here ;  and  every  tone  should  bo 
adapted  to  the  stillness  and  sympathy  of  a  sick  chamber. 

In  many  cases  it  is  desirable  to  converse  with  the 
sick  alone.  In  this  situation,  they  will  sometimes  be 
more  free  and  confidential  with  you  ;  and  you  will  often 
feel  at  liberty  to  converse  more  faithfully  and  unre 
servedly  with  them.  But  every  thing  of  this  kind 
ought  to  be  avoided  in  those  cases  in  which  you  might 
be  exposed  to  the  charge  of  tampering  with  the  mind 
of  the  patient,  in  reference  to  the  disposition  of  his 
property,  or  with  regard  to  any  other  worldly  or  deli 
cate  concern. 

One  of  the  most  judicious  and  excellent  clergymen 
that  I  ever  knew,  once  informed  me  that  he  was  accus 
tomed  to  make  a  point  of  visiting  the  females  of  his 
congregation,  as  soon  as  propriety  admitted,  after  the 
births  of  their  children ;  and  that  he  generally  found 
them,  on  such  occasions,  in  a  state  of  greater  tender 
ness  of  moral  feeling,  more  ready  to  listen  to  serious 
remarks,  and  more  deeply  sensible  of  parental  responsi 
bility  than  usual. 

Not  only  continue  to  visit  the  sick,  as  far  as  you 
may  be  able,  during  the  whole  course  of  their  con 
finement  ;  but  if  they  recover,  continue  to  visit  them 
while  convalescent,  and  afterwards.  This  may  be  the 
happy  means  of  fastening  on  their  minds  serious  im 
pressions  which  might  otherwise  have  vanished  with 
their  disease.  If  they  die,  visit  their  surviving  rela 
tives,  with  respectful  attention,  more  than  once  after- 


VISITING.  153 

ward.     The  occasion  may  prove  a  favourable  one  for 
promoting  their  spiritual  interest. 

13.  Be  very  attentive  in  visiting  families,  which, 
by  the  loss  of  friends  or  property,  or  by  any  other 
dispensation  of  Providence,  are  in  depressed  circum 
stances.  Such  families  are  very  apt  to  be  neglected 
by  their  former  acquaintances ;  and  they  are  no  less 
apt  to  be  very  sensitive  to  such  neglect,  and  deeply 
wounded  by  it.  Instead  of  diminishing  the  frequency 
of  your  visits  to  families  in  this  situation,  rather  in 
crease  it.  And  be  especially  careful  to  improve  the 
opportunity  which  visits  in  such  cases  afford  to  recom 
mend  religion.  The  minds  of  men  are  seldom  moro 
open  to  religious  impressions,  than  when  humbled  and 
softened  by  calamity. 

II.  But  besides  visits  which  are  strictly  official  in 
their  character,  and  in  which  ministers  ought  to 
abound ;  they  will  often  find  it  advantageous,  and  in 
deed  necessary,  to  pay  some  which  are  merely  social 
and  friendly.  Let  these  by  no  means  be  neglected. 
Their  uses  are  more  numerous  and  valuable  than  can 
be  recited  in  a  short  compass.  Yet  in  reference  to 
them  also,  there  are  some  cautions  and  counsels  which 
are  worthy  of  your  notice. 

1.  And,  in  the  first  place,  let  even  your  shortest 
social  visits  be  made  with  prayer.  One  of  the  most 
eminent  private  Christians  I  ever  knew,  I  had  good 
reason  to  believe,  never  went  out  to  make  the  slightest 
call  on  a  friend,  without  spending,  at  least  a  minute 
or  two,  in  prayer  for  a  blessing  on  the  visit.  And 
why  is  not  this  always  proper  ?  He  who  controls  and 
directs  all  things  may,  for  aught  we  know,  make  the 
most  common  visit,  from  which  we  expected  no  special 


154  LETTERS    ON    CLERICAL   MANNERS. 

result,  productive  of  rich  and  permanent  blessings, 
either  to  ourselves  or  to  others.  And  is  it  not  worth 
while  to  ask  for  such  a  blessing  ?  To  do  this,  in  all 
cases,  will,  I  know,  by  some  be  accounted  drudgery ; 
but  it  will  not  be  so  regarded  by  the  spiritual  man. 

2.  Do  not  make  your  social  visits  so  numerous  as 
to  interfere  with  those  which  are  more  important. 
Pastoral  visits  are,  in  general,  far  more  useful,  and 
ought  to  occupy  a  large  portion  of  the  time  which  a 
minister  can  spare  from  his  other  official  avocations. 
It  would  be  unhappy,  therefore,  to  allow  mere  social 
calls  to  be  so  multiplied  as  materially  to  interfere  with 
those  of  a  more  serious  and  valuable  kind,  and  espe 
cially  to  shut  them  out  altogether.  Let  the  latter, 
then,  be  the  main  object  of  your  attention ;  but,  at 
the  same  time,  embrace  every  opportunity  which  the 
occurrences  of  each  day  may  afford,  to  "drop  in"  at 
the  house  of  one  and  another  of  your  parishioners, 
if  it  be  only  for  five  minutes,  for  the  purpose  of 
mutual  salutations  and  friendly  inquiries.  Visits  of 
this  transient  and  unceremonious  kind  may  often  be 
paid,  when  there  is  no  time  for  those  of  a  more 
formal  and  extended  character ;  and  they  are  adapted 
in  various  ways  to  attach  your  people  to  your  person, 
and  to  extend  your  influence  among  them.  They  will 
be  apt  to  consider  your  pastoral  visits  as  an  official 
matter;  but  your  social  calls,  as  a  more  immediate 
expression  of  friendly  feeling,  and,  therefore,  in  this 
respect,  peculiarly  gratifying.  If  you  could  possibly 
find  time  enough  to  pay  one  pastoral,  and  one  social 
visit  every  year,  to  each  family  in  your  congregation, 
you  would  execute  a  plan  approaching  as  nearly  what 
appears  to  me  desirable  in  this  respect,  as  one  minister 


VISITING.  155 

in  a  hundred  is  likely  to  accomplish.  Where  a  con 
gregation  is  large  and  scattered,  even  this  is  beyond 
the  power  of  many  ministers. 

3.  Do  not  make  your  social  calls  too  frequent  in 
particular  families.  Nothing  is  more  common  than 
for  ministers  to  select  a  few  families  in  their  respective 
charges,  the  society  of  which  they  find  peculiarly 
agreeable,  and  in  which,  on  this  account,  they  visit 
very  frequently.  They  are  seen,  perhaps,  going  to 
those  houses  ten  or  a  dozen  times,  where  they  go  to 
others  once.  This  is  not,  in  common,  judicious.  For, 
although  ministers,  like  other  men,  will  have,  and 
ought  to  be  allowed  to  have,  their  particular  friends ; 
yet,  to  a  certain  extent,  they  ought  to  deny  themselves 
the  gratification  of  this  feeling,  for  the  sake  of  pro 
moting  their  usefulness  among  all  classes  of  those 
committed  to  their  care.  And  this  remark  will  apply 
the  more  strongly,  if  the  particular  friends  in  question 
happen  to  be  among  the  most  wealthy  and  polished 
of  their  congregation.  It  has  an  ill  aspect,  which  no 
preference  or  explanation  can  fully  remove,  when 
ministers  are  found  every  week,  or  oftener,  in  the 
houses  of  such  individuals,  while,  perhaps,  for  a  year 
together,  they  are  not  found  in  the  dwellings  of  many 
others  equally  worthy,  and,  perhaps,  far  more  devoted 
to  the  cause  of  Christ.  But  there  is  another  con 
sideration  worthy  of  notice  here.  By  visiting  very 
frequently  in  particular  families,  rely  on  it,  you  will 
not  raise  yourself  in  the  estimation  even  of  those 
families  themselves,  but  rather  the  reverse.  There  is 
such  a  thing  as  rendering  your  visits  cheap  by  too 
frequent  repetition.  However  they  may  love  your 
company,  they  will  venerate  you  the  more,  as  a 


156  LETTERS   ON   CLERICAL   MANNERS. 

gospel  minister,  for  seeing  you  withdrawing  your 
attention,  in  part,  from  themselves,  to  bestow  it  on 
others,  especially  on  the  poor,  the  afflicted,  and  the 
friendless.  Besides,  when  a  clergyman  is  seen  lounging 
about  almost  daily,  in  particular  families,  it  cannot 
fail  of  being  considered  as  ominous  of  neglect  in  his 
study,  as  well  as  in  other  departments  of  official  duty. 
Indeed,  I  hold  it  disreputable  for  a  clergyman,  at  any 
time,  and  in  any  families,  to  be  in  the  habit  of  making 
long  and  lounging  visits.  They  exhibit  him  as  an 
idle  man ;  —  a  miserable  character  for  one  who  has 
been  set  to  "  watch  for  souls  as  he  who  must  give  an 
account." 

4.  While  you  indulge,  in  a  moderate  and  well-regu 
lated  manner,  the  feelings  and  habits  of  private  friend 
ship  among  the  people  of  your  charge,  let  it  be  mani 
fest  that,  even  in  your  social  visits,  you  are  quite  as 
able  to  find  the  hovel  of  the  poorest  and  meanest,  as 
the  mansion  of  the  most  wealthy.     And  if  you  make 
a  social  call  at  the  latter  more  frequently  than  at  the- 
former,  let  it  be  seen  that  your  object  is,  not  to  solicit 
favours  for  yourself,  but  to  obtain  aid  for  the  indigent, 
the  sick,  and  the  forsaken.    It  has  an  ill  aspect,  indeed, 
when  a  minister  of  the  gospel  is  found  begging  for 
his  own  emolument,  or  even  indirectly  endeavouring 
to  attract  presents  to  himself;  but  it  is  an  honour 
rather  than  a  discredit  to  him,  when  he  often  appears 
as  a  beggar  for  others ;  as  the  advocate  of  the  poor, 
the  almoner  of  the  widow  and  the  orphan. 

5.  The  length  of  your  visits  is  a  point  well  worthy 
of  notice.     It  may  be  readily  granted,  indeed,  that  in 
reference    to  this   point  no  rules  either  absolute  or 
universal   can   be   laid   down.     Long   and  short  are 


VISITING.  157 

relative  terms ;  and  are  often  understood  very  differ 
ently  in  the  country,  and  in  large  towns.  But  this 
is  one  of  the  cases  in  which  it  is  better  to  err  on  the 
side  of  excessive  brevity  than  excessive  length.  It 
appears  to  me,  then,  that,  on  ordinary  occasions,  in 
stead  of  spending  four  or  five  hours  in  one  visit,  it  is 
preferable  to  divide  that  time  into  four,  five,  or  even 
more  visits,  especially  if  they  be  merely  of  the  social 
kind ;  —  and  in  populous  places,  several  visits  of  the 
social  kind  may  be  easily  despatched  within  an  hour. 
Here,  as  in  preaching,  it  is  better  to  rise  and  take 
your  leave,  while  all  are  interested,  and  wishing  you 
to  stay  longer,  than  to  hang  on  until  conversation 
flags ;  until  some  members  of  the  circle  become  im 
patient  at  their  detention ;  and,  perhaps,  all  begin  to 
wish  you  gone. 

Nor  ought  you  to  suppose  that  this  is  a  matter 
which  will  claim  your  attention  only  by  and  by,  when 
you  become  a  minister.  It  is  worthy  of  your  attention 
now.  While  you  are  a  student,  you  should  aim  to 
form  such  habits,  in  reference  to  this,  as  well  as  other 
subjects,  as  will  be  suitable  to  go  with  you  through  life. 
Let  me  say  then  that  now,  and  at  all  times,  if  you  wish 
your  visits  to  be  welcome,  you  should  make  them  short. 
He  who  sits  several  hours  in.  a  single  visit,  ought  nofc 
only  to  be  very  much  at  leisure  himself;  but  he  ought 
also  to  be  very  sure  that  those  whose  time  he  is  occu 
pying,  have  nothing  to  do.  Young  and  inexperienced 
persons  are  apt  to  feel  as  if  they  were  the  only  visitors 
in  the  circles  to  which  they  resort.  They  forget  to 
calculate  what  the  consequence  must  be  to  the  order 
and  employments  going  on  in  those  circles  respectively, 
when  perhaps  the  same  encroachments  on  their  time 
14 


1,58  LETTERS   ON   CLERICAL   MANNERS. 

are  made  by  other  visitors  five  or  six  times  every 
week.  More  than  this,  endeavour  early  to  learn 
the  art  of  discovering,  by  the  appearance  of  things, 
at  a  glance,  whether  the  members  of  the  family  in 
which  you  visit,  are  at  leisure  to  attend  upon  you,  or 
very  busy,  and  desirous  of  being  occupied.  If  you 
have  reason  to  suppose  that  the  latter  is  the  case ;  if 
you  know  that  they  have  been  called  from  some  urgent 
employment  to  receive  you  ;  or,  if  you  perceive,  that, 
by  coming  in,  you  have  interfered  with  a  projected 
walk  or  ride,  it  is  always  better  immediately  to  with 
draw. 

Let  this  principle  more  especially  guide  you  in  your 
visits  abroad,  as  well  as  at  home,  to  clergymen,  and 
other  professional  men,  who,  from  their  occupying 
public  stations,  are  less  masters  of  their  own  time 
than  most  others ;  and  more  incommoded,  of  course, 
by  frequent  and  tedious  intrusions  on  their  time. 
There  is  indeed  an  old  French  proverb,  which  says, 
"that  it  is  never  any  interruption  for  one  literary 
man  to  visit  another."  I  protest  against  the  unquali 
fied  application  of  this  proverb,  as  a  dreadful  nuisance. 
Lord  Bacon  was  accustomed,  with  emphasis,  to  say, 
"Temporis  fures  amid."  Cotton  Mather,  and  after 
him  Dr.  Watts,  caused  to  be  inscribed  in  large  letters 
over  his  study  door,  these  words,  "  BE  SHORT."  When 
an  acquaintance,  who  was  rather  prone  to  be  tedious, 
called  once  on  the  the  venerable  Dr.  Doddridge,  and 
said,  after  seating  himself,  "  I  hope,  sir,  I  do  not 
interrupt  you," — that  excellent  and  laborious  divine 
replied  with  characteristic  frankness,  "  To  be  sure 
you  do."  Clergymen,  if  those  of  no  other  station 
do  so,  ought  to  sympathize  with  one  another  on  this 


VISITING.  159 

point.  And  I  will  add,  if  no  others  venture  to  adopt 
so  candid  a  practice,  they  ought  to  learn  and  adopt  the 
important  art  of  hinting  when  they  are  particularly 
busy,  and  thus  abridging  interviews  which  are  not 
likely  to  be  very  useful.  This  appears  to  me  a  matter 
in  which  the  conscience  of  a  good  man  must  be  deeply 
engaged.  He  whose  time  is  much  occupied  in  visiting 
the  sick  and  the  dying,  in  instructing  the  ignorant, 
counselling  the  anxious,  and  preparing  for  the  pulpit 
those  discourses  with  which  the  welfare  of  multitudes 
may  be  connected,  surely  cannot  feel  at  liberty  fre 
quently  to  waste,  or  to  allow  others  to  waste  for  him, 
hours,  or  even  moments,  in  the  mere  chit-chat  of 
ceremonious  visits. 

A  strict  attention  to  this  point  will  be  of  great  im 
portance  to  you  during  your  connection  with  the  Theo 
logical  Seminary.  Where  a  hundred  young  men  are 
assembled  for  the  purpose  of  Biblical  and  Theological 
study,  the  greater  part  of  them  under  the  same  roof, 
if  there  be  any  intercourse  between  them  at  all,  the 
utmost  vigilance  on  all  hands  will  be  requisite  to 
prevent  it  from  degenerating  into  an  inconvenience, 
and  a  burden.  Those  who  are  not  habitual  and 
systematic  students  themselves,  can  hardly  ever  be 
made  to  appreciate  the  importance  of  allowing  others 
to  be  so.  Hence  no  small  portion  of  their  time  is 
spent  in  unnecessary,  and  often  perfectly  useless  calls 
at  the  rooms  of  others ;  thus  committing  the  double 
sin  of  squandering  their  own  time,  and  encroaching 
on  that  of  their  neighbours,  which,  but  for  them, 
might  be  very  profitably  spent. 

Set  yourself  mildly  and  delicately,  but  firmly,  in 
opposition  to  these  encroachments.  Cause  it  to  be 


160  LETTERS    ON   CLERICAL   MANNERS. 

distinctly  understood,  that  you  wish  to  enjoy  certain 
definite  hours  for  unbroken  study;  and  if  there  be 
any  with  whom  this  understanding  is  not  sufficient,  I 
would  deliberately  advise  that  you  lock  your  door, 
and  utterly  disregard  all  knocks,  until  the  portion  of 
time  devoted  to  study  shall  have  closed.  Nor  ought 
any  to  complain  of  your  resorting  to  such  means. 
You  may  thereby  incommode  or  disappoint  an  indi 
vidual  now  and  then ;  but  the  sum  of  evil  will  be 
greatly  diminished. 

6.  Be  careful,  in  visiting  private  families,  not  to 
make  your  calls  at  unseasonable  hours.  The  law  of 
custom  has  proscribed  certain  hours  for  visiting  as 
unseasonable ;  and  the  law  of  domestic  convenience 
entirely  coincides  with  that  of  custom.  In  all  well- 
regulated  families,  there  are  certain  hours  set  apart 
for  particular  family  duties  and  arrangements.  To 
these  objects  are  commonly  devoted  three  or  four 
hours  immediately  following  breakfast,  and  the  same 
number  immediately  following  dinner.  To  call,  during 
these  hours,  (I  refer  now  to  populous  towns,  rather 
than  to  retired  country  places,)  especially  on  the 
female  members  of  a  family,  is  generally  agreed,  by 
a  sort  of  conventional  understanding,  to  be  an  impro 
priety  unless  in  special  cases,  or  among  intimate 
friends.  This  is  so  extensively  known,  that  it  might 
seem  unnecessary  to  mention  it,  did  not  some  liberally 
educated  young  men,  as  well  as  others,  so  frequently 
appear  to  lose  sight  of  it.  Make  the  case  your  own ; 
suppose  any  one  to  call  on  your  family  at  three  o'clock 
in  the  afternoon,  and  to  sit  until  nine  or  ten  in  the 
evening,  and  to  require  all  this  time  to  be  attended 
by  one  or  more  individuals  of  the  family  circle,  what 


VISITING.  161 

would  bo  the  consequence  ?  You  have  only  to  imagine 
calls  of  this  kind  made  frequently,  and  to  what  pass 
would  domestic  order  and  arrangements  be  brought  ? 
It  would  be  utterly  wrong,  indeed,  on  the  one  hand, 
to  apply  a  principle  of  this  kind  so  rigidly  as  to  pre 
clude  the  performance  of  an  obvious  duty.  But,  on 
the  other  hand,  it  would  be,  to  say  the  least,  quite  as 
improper  to  subject  a  family,  from  time  to  time,  to  a 
very  great  inconvenience,  for  the  purpose  of  averting 
from  yourself  a  small  one.  Endeavour  then,  as  far 
as  possible,  to  make  your  calls  at  those  seasons  which 
are  commonly  set  apart,  in  orderly  families,  to  social 
purposes ;  by  which  all  understand  to  be  meant  the 
latter  part  of  the  forenoon,  and  the  evening.  You 
will  be  at  such  seasons  a  far  more  welcome  visitant, 
and  your  visits  will,  of  course,  be  much  more  likely  to 
be  pleasant  to  yourself,  and  useful  to  others. 

7.  If  your  lot  should  be  cast  in  a  populous  town, 
you  will  have  frequent  invitations  to  attend  dining 
parties.  In  some  large  cities,  invitations  of  this  kind 
are  received,  if  not  for  every  day,  at  least  several 
times  in  each  week.  Let  me  advise  you  to  be  very 
sparing  in  your  attendance  on  such  parties.  The 
tendency  of  frequent  luxurious  feasting  is  to  injure 
the  health;  to  dissipate  the  mind;  to  indispose  for 
theological  study ;  to  undermine  all  spirituality ;  to 
lower  the  tone  of  ministerial  fidelity  and  influence; 
and  in  various  ways  to  ensnare  those  who  indulge  in 
it.  I  have  seldom  known  any  minister  who  abounded 
in  this  practice  without  incurring  serious  disadvantage 
in  consequence  of  it ;  and  in  some  cases  the  results 
have  been  of  the  most  deplorable  kind.  If  I  were  to 
lay  down  a  rule  on  this  subject,  I  would  say,  however 
14* 


162  LETTERS   ON   CLERICAL   MANNERS. 

numerous  the  invitations  which  you  may  receive, 
never,  as  a  habit,  accept  of  more  than  one  in  a  fort 
night,  or  even  three  weeks.  By  this  means  your 
health  will  be  better ;  your  head  clearer ;  your  feelings 
more  in  harmony  with  your  profession ;  and  the  im 
pression  left  on  the  minds  of  those  who  invite  you, 
more  respectful  and  salutary. 

8.  Be  careful,  also,  that  your  conversation  and  de 
portment  at  dining  parties,  be  exemplary  and  even 
edifying.  It  would  be  on  many  occasions,  indeed, 
quite  unseasonable  to  make  at  the  dinner  table  a  for 
mal  address  on  any  point  of  theology  or  of  practical 
religion.  How  far,  or  in  what  cases,  the  subject  may 
be  directly  introduced  at  all,  where  the  company  is 
mixed,  must  be  decided  by  good  sense,  and  a  know 
ledge  of  the  world,  under  the  guidance  of  a  prevailing 
taste  for  spiritual  things.  I  have  known  quite  as 
much  mischief  arise,  on  some  occasions,  from  an 
ill-judged  and  ill-managed  introduction  of  this  subject, 
as,  on  other  occasions,  from  a  palpable  and  improper 
neglect  of  it.  Wisdom  is  profitable  to  direct.  Humbly 
seek  direction  in  each  case,  and  you  will  be  led,  sub 
stantially,  in  the  right  way.  But  there  are  some 
rules  which  a  minister  of  the  gospel,  when  seated  with 
a  dining  party,  may  and  ought  to  observe,  in  all  cases, 
and  which  can  never  give  the  smallest  offence,  when 
the  company  is,  as  we  may  reasonably  take  for  granted 
it  always  will  be  when  he  is  present,  a  decent  one. 
Allow  me  to  hint  at  a  few  of  them.  Some  of  those 
which  I  shall  mention,  have  been  partly  brought  into 
view  before ;  but  I  choose  to  present  them  in  a  group 
in  this  place. 

Never  indulge,  at  the  dining  table,  in  loud  talking 


VISITING.  163 

or  boisterous  mirth.  This  is,  in  most  cases,  a  mark 
of  vulgarity,  or  of  something  worse.  And  if  it  occur 
toward  the  close  of  dinner,  it  may  excite  a  suspicion 
in  those  who  have  not  observed  your  strictly  temperate 
drinking,  that  you  are  animated  by  wine. 

Do  not  allow  yourself  to  talk  much  of  the  excel 
lence  of  particular  articles  of  food  or  kinds  of  cookery, 
or  of  the  qualities  of  different  wines.  It  is  unworthy 
of  a  minister  of  the  gospel  to  manifest,  or  to  feel,  a 
disposition  to  attend  to  matters  of  this  kind.  Do  not 
even  praise,  in  a  pointed  or  conspicuous  way,  any 
article  before  you  on  the  table.  Give  no  occasion  to 
any  one  to  remark,  as  has  often  been  sarcastically 
done,  that  "  the  parson  is  very  fond  of  good  eating 
and  drinking."  If  you  enjoy  an  article  of  food  or 
drink,  do  it  pretty  much  in  silence;  or  if  a  strong 
commendation  of  what  you  are  eating,  be  pointedly 
addressed  to  you  by  another,  assent  to  it  moderately, 
if  you  can  consistently  with  candour;  but  not  with 
that  warmth  and  repetition  which  evince  particular 
engagement  of  mind. 

While  you  forbear  to  converse  in  a  style  which 
savours  of  the  epicure  and  the  wine-bibber,  be  careful 
to  embrace  every  opportunity  to  throw  out  good 
sentiments  and  pious  hints.  If  you  see  no  favourable 
opening  to  speak  directly  on  the  most  precious  of  all 
subjects,  there  are  many  others,  which  you  may  in 
troduce  to  all  companies,  without  offence,  and  with 
much  utility.  Such,  for  example,  as  literature,  edu 
cation,  new  books,  humane  and  benevolent  institutions, 
plans  of  usefulness,  striking  anecdotes,  adapted  to 
impress  good  and  seasonable  sentiments,  in  short,  any 
thing  which  may  tend  to  benefit  those  around  you, 


164  LETTERS   ON   CLERICAL   MANNERS. 

and  to  show  that  your  own  mind  is  running  on  some 
thing  better  than  mere  animal  indulgence. 

Do  not  harangue  at  dinner  tables.  It  is  unpleasant 
to  hear  a  minister  of  the  gospel,  especially  a  young 
one,  address  those  around  a  convivial  board,  in  a 
preaching,  authoritative  manner.  It  is  unsuitable  to 
a  festive  occasion,  and  revolting  to  delicate  minds. 
Converse  in  a  low,  modest,  respectful  tone,  with  those 
•who  are  seated  near  you,  and  seldom  elevate  your 
voice  so  as  to  be  heard  by  the  whole  company,  unless 
you  are  questioned,  or  otherwise  addressed,  by  some 
one  at  a  remote  end  of  the  table ;  and,  even  then,  let 
your  manner  be  studiously  mild,  unostentatious,  and 
remote  from  dogmatism. 

Avoid  with  special  care  all  controversy,  especially 
religious  controversy,  on  such  occasions.  It  is  pe 
culiarly  inappropriate  at  convivial  meetings.  You 
must  be  very  hard  pushed  indeed,  not  to  be  able, 
with  a  very  small  measure  of  address  and  delicacy, 
to  put  aside  every  thing  of  this  kind,  without  giving 
offence. 

Instead  of  eating  more  than  usual  at  a  table  where 
there  is  a  great  variety  of  delicacies,  rather  eat  less. 
Eating,  even  a  little,  of  various  attractive  dishes,  is 
more  burdensome  to  most  stomachs  than  an  equal 
quantity  of  a  single  plain  dish.  A  person  of  studious 
habits  can  rarely  go  far  in  indulgences  of  this  kind 
with  impunity,  and  ought,  of  course,  where  there  is 
much  temptation,  to  set  a  double  guard  on  his  appetite. 
Besides,  it  has  a  much  better  appearance  for  one  who 
is  known,  in  common,  to  live  plainly  (as  most  clergy 
men  do,  and  as  all  ought  to  do)  to  manifest  no  par- 


VISITING.  165 

tlcular  disposition  for  extra  indulgence  when  many 
delicacies  are  before  him. 

Be  careful  always,  at  dining  parties,  to  set  an  ex 
ample  of  abstinence  from  all  intoxicating  drinks.  I 
sincerely  hope  you  will  be  disposed,  after  what  has 
been  said  in  a  former  letter,  to  enlist,  without  hesita 
tion,  among  the  pledged  advocates  of  "  total  absti 
nence  from  all  that  can  intoxicate."  But,  even  if 
you  do  not  deem  it  your  duty  to  go  thus  far ;  even  if 
you  allow  yourself  to  "take  a  little  wine"  (which,  if 
you  do,  in  these  days  of  temperance  movement,  I 
shall  regret),  set  a  double  guard  on  this  point  at  the 
convivial  table.  Never  allow  yourself,  on  any  occa 
sion,  to  take  more  than  a  single  glass,  that  you  may 
bear  pointed  testimony  against  every  approach  to  ex 
cess.  When  I  have  heard  ministers  of  the  gospel  at 
dining  parties,  join  with  emphasis  in  the  praises  of 
"exquisite  wine,"  and  have  seen  them  swallow  a  num 
ber  of  successive  glasses  with  apparently  peculiar 
relish,  I  have  been  filled  with  regret  at  a  scene  adapted 
to  depreciate  the  ministerial  character,  even  in  the 
estimation  of  worldly  men. 

Never  sit  long  at  the  dinner  table,  after  the  cloth 
is  removed ;  not  only  because  a  clergyman  is  to  be 
supposed  not  to  have  time  to  waste  in  this  manner  ;  but 
also  for  the  purpose  of  bearing  a  practical  testimony 
against  the  habit  of  "  tarrying  long  at  the  wine"  after 
dinner. 

9.  In  all  your  visits,  as  far  as  possible,  avoid  giving 
trouble.  Against  this  rule  .perhaps  none  are  more 
apt  to  offend  than  inexperienced  young  men,  who 
have  no  families  of  their  own,  and  whose  attention 
has  never  been  practically  drawn  to  the  different  ways 


166  LETTERS    ON    CLERICAL   MANNERS. 

and  degrees  in  which  a  single  troublesome  visitor  may 
break  in  on  the  order,  and  impair  the  comfort,  of  a 
family. 

While  you  consult  your  own  comfort,  then,  to  a 
reasonable  extent,  wherever  you  go,  remember  that 
the  comfort  of  others  is  to  be  quite  as  carefully  con 
sulted.  This  is  to  be  done  by  making  as  few  demands 
on  their  time  and  attention  as  may  be ;  by  encroach 
ing  as  little  as  you  can  on  the  ordinary  routine  of 
their  movements ;  by  having  as  few  wants  and  pecu 
liarities  as  possible;  by  never  calling  upon  them, 
unless  in  case  of  necessity,  to  prepare  a  meal  for  you 
at  an  unseasonable  time,  and  after  their  own  is  com 
pleted  ;  by  eating  and  drinking  whatever  is  set  before 
you,  without  exciting  the  suspicion  that  you  are  not 
suited;  and  by  endeavouring,  in  every  variety  of 
method,  incapable  of  being  specified,  to  accommodate 
yourself  to  the  habits  and  comforts  of  those  whom 
you  visit. 

Every  one  knows  that,  when  he  goes  to  a  tavern, 
the  more  good  things  he  calls  for,  and  the  more  fully 
he  puts  in  requisition  all  the  luxuries,  resources  arid 
servants  of  the  house,  the  more  pleasure  he  gives. 
But  you  will  never,  I  trust,  feel  yourself  at  liberty 
to  act  upon  this  principle,  even  in  a  tavern,  much 
less  when  you  avail  yourself  of  the  hospitality  of 
your  friends. 

When  you  are  an  inmate,  then,  in  a  friend's  family 
for  a  single  day  or  longer,  be  careful,  as  far  as  pos 
sible,  to  conform,  in  every  minute  particular,  to  the 
stated  order  of  the  family.  Allow  no  part  of  it  to 
be  set  aside  for  your  sake.  Ascertain  the  usual  hours 
for  taking  their  several  meals,  and  never  detain  them 


VISITING.  167 

0 

a  single  moment,  if  you  can  possibly  avoid  it.  Make 
a  point  of  being  within  at  an  early  hour  in  the  eve 
ning,  so  as  not  to  interfere  with  the  usual  time  for 
dometic  worship  and  retiring  to  rest.  Employ  the 
servants  as  little  as  possible  in  waiting  upon  you,  and 
in  going  on  errands  for  your  accommodation.  In 
short,  study  to  accommodate  all  your  movements  to 
the  ordinary  habits  and  convenience  of  the  family  to 
which  you  are  indebted  for  its  hospitality.  Christian 
benevolence  demands  that  you  pursue  this  course.  It 
is  only  doing  to  others  as  you  would  that  they  should 
do  unto  you.  A  regard  to  your  own  interest  also  de 
mands  it  of  you.  For  it  cannot  be  doubted  that 
those  who  find  you  a  very  troublesome  guest,  will  be 
glad  of  your  departure,  and  not  very  anxious  that 
you  should  repeat  your  visit. 

10.  Be  careful  in  receiving,  as  well  as  in  paying 
visits.  When  you  have  a  house  of  your  own,  be  hos 
pitable.  Your  duty  as  a  Christian,  and  as  a  minister, 
will  demand  it.  Receive  and  treat  your  friends  with 
unaffected  benevolence  and  kindness.  Entertain  them 
comfortably,  but  always  plainly.  "  Be  not  forgetful 
to  entertain  strangers,  for  thereby  some  have  enter 
tained  angels  unawares."  But  remember  that  what 
is  called  hospitality  may  be  carried  too  far.  When  a 
minister  of  the  gospel,  under  the  notion  of  complying 
with  this  duty,  "keeps  open  house,"  and  allows  his 
dwelling  to  be  made  a  tavern,  he  does  injustice  to  his 
family,  and  criminally  consumes  his  own  time.  For 
to  every  guest  some  time  must  be  devoted,  and  to 
some  much  time.  I  have  known  some  clergymen  in 
populous  towns,  a  large  portion  of  whose  time  was 
employed  in  this  manner,  to  the  utter  destruction  of 


1G8  LETTERS   ON   CLERICAL   MANNERS. 

% 

their  studies;  and  whose  households  were  thereby 
kept  in  a  course  of  constant  toil  and  confusion.  As 
to  the  question  how  far  you  ought  to  go,  in  this  re 
spect,  I  can  lay  down  no  general  rule.  Christian 
wisdom  must  direct  you. 

11.  When  you  visit  large  towns,  do  not  calculate  on 
going  to  lodge  at  the  house  of  the  minister  with  whom 
you  may  happen  to  be  acquainted.    Peculiar  intimacy 
may  indeed  render  this  strictly  proper  ;  but  never  do 
it,  without  being  decisively,  and  even  pressingly  invited. 
Your  case,  it  is  true,  is  but  one ;  yet  if  two  or  three 
such  cases  occur  every  week,  it  is  easy  to  see  what 
the  consequence  must  be  to  those  ministers  who  live 
in  populous  places.     A  little  reflection  will  show  how 
you  ought  to  act. 

12.  My  last  counsel  on  this  subject  is,  that  you 
never  enter  any  house  to  pay  the  shortest  visit  with 
out   leaving   some  testimony  in  favour   of  religion. 
Even  where  there  is   no  time  or  good   opening  for 
direct  address,  or  even  inquiry  concerning  the  spiritual 
interests  of  those  whom  you  address,  you  may  still 
speak  a  word  for  your  Master,  and  leave  a  hint,  if  it 
be  but  a  hint,  to  his  honour  behind  you.     A  single 
sentence  expressive  of  trust  in  God,  or  some  other 
pious   sentiment;    a   reference    to   his    all-governing 
Providence,  and  the  dependence  of  all  creatures  on 
his  power;    a  suggestion  respecting  the  uncertainty 
of  all  worldly  possessions,  the  stability  and  infinite 
value  of  heavenly  treasures,  and  the  blessedness  of 
those  who  have  a  well-founded  hope  in  Christ;  an 
allusion  to  the  superior  importance  of  spiritual  health, 
where  disease  of  body  is  complained  of;  a  mild  and 
friendly  check  of  anxiety,  where  an  inordinate  share 


VISITING.  169 

of  it  is  expressed,  by  directing  the  thoughts  of  the 
anxious  to  the  adorable  government  of  God ;  a  sen 
tence  or  two  of  this  kind,  uttered,  not  with  formality, 
but  with  mild  and  affectionate  simplicity,  may  be  "  a 
word  in  season,"  a  means  of  incalculable  benefit  to 
those  to  whom  it  is  addressed.  Many  a  time  has  a 
short  sentence,  spoken  in  the  fear  of  God,  and  from 
a  tender  love  to  souls,  though  perhaps  soon  forgotten 
by  the  speaker,  proved  an  instrument  of  eternal 
benefit  to  some  individual  or  family,  where  such  a 
result  was  least  expected. 


15 


LETTER  VII. 


And  let  us  consider  one  another,  to  provoke  unto  love,  and  to 
good  works.  —  HEB.  x.  24. 


HABITS  IN  THE  SEMINARY  GENERALLY. 

MY  DEAR  YOUNG  FRIEND:  —  You  are  no  longer  a 
school-boy,  nor  even  a  college  student.  Having  be 
come  a  man,  you  will  be  expected  to  "put  away 
childish  things."  Having  taken  your  place  in  a 
theological  seminary,  as  a  candidate  for  the  holy 
ministry,  you  thereby  give  a  solemn  pledge  that  every 
thing  weak,  irregular  and  disorderly,  every  thing  cal 
culated  to  retard  your  own  progress,  or  to  offend 
others,  shall  be  carefully  avoided.  Many  indeed  carry 
this  idea  so  far  as  to  imagine  that,  in  a  theological 
institution,  there  can  be  no  need  for  regulation  or  dis 
cipline  at  all.  They  imagine  that  all  candidates  for 
the  sacred  office  will,  of  course,  have  so  much  gravity, 
prudence,  sense  of  decorum,  and  fixed  religious  princi 
ple,  as  to  render  all  specific  measures  for  maintaining 
order  altogether  unnecessary.  And  hence  it  is,  that 
such  persons  consider  a  system  of  rules,  intended  to 
control  the  personal  deportment  of  such  students,  as 
altogether  superfluous,  if  not  an  unworthy  reflection 
wi  their  character. 
(170) 


HABITS    IN   THE    SEMINARY.  171 

Such  persons,  however,  take  a  hasty  and  narrow 
view  of  the  subject.  Their  impressions  are  not  de 
rived  from  experience.  They  forgetf  that  the  greater 
part  of  an  associated  band  of  theological  students 
have  just  left  college ;  and  that  there  they  have  been 
accustomed  to  a  certain  set  of  habits  appropriate  to 
institutions  in  which  the  regular  and  the  disorderly 
are  mingled  together,  and  in  which  puerility,  and  as 
much  disregard  of  rule  as  can  be  ventured  upon,  are 
apt  to  be  indulged  by  many.  There  students  who 
profess  to  be  pious,  are,  as  a  matter  of  course,  sub 
jected  to  the  same  regulations  which  bind  the  most 
licentious  and  unruly.  Accordingly,  they  become 
habituated  to  that  constant  pressure  of  college  autho 
rity,  which,  being  found  necessary  for  others,  is  ex 
tended  to  them. 

With  these  habits  they  enter  a  theological  seminary ; 
in  which  the  same  rigour  of  inspection,  and  the  same 
strictness  of  regulation,  in  detail,  are  considered  as 
unnecessary,  and  even  as  improper.  In  such  circum 
stances,  no  wonder  that  their  first  impressions  are 
those  of  unlimited  liberty.  No  wonder,  that,  in  a  few 
instances,  they  are  found  to  need  a  monitor  to  remind 
them,  that,  although  their  personal  habits,  and  their 
application  to  study,  ought  now  to  be  left  more  to 
their  own  sense  of  duty  than  formerly,  rule  and  order 
are  still  indispensable.  And  some  are  evidently  more 
slow  than  others  in  accommodating  their  habits  to  the 
new  system  under  which  they  are  placed. 

But,  truly,  if  among  young  men  from  twenty  to 
twenty-five  years  of  age,  all  professors  of  religion,  all 
considered,  in  a  judgment  of  charity,  as  pious,  all 
candidates  for  the  holy  ministry,  and  all  supposed  to 


172  LETTERS    ON    CLERICAL   MANNERS. 

be  under  the  influence  of  those  pure  principles  and 
elevated  views  which  correspond  with  that  sacred 
office,  there  be  any  individuals  who  stand  in  need  of 
that  minute  inspection  and  regulation  which  are  ne 
cessary  in  colleges ;  a  theological  seminary  is  no  place 
for  them,  nor  the  gospel  ministry  an  office  which  they 
ought  ever  to  seek.  The  longer  I  have  the  oppor 
tunity  of  observing  and  reflecting  on  this  matter,  the 
more  fully  I  am  persuaded,  that  the  petty  details  of 
academic  or  collegiate  control  cannot  be  considered  as 
applicable  to  theological  seminaries ;  and  that  the 
theological  student,  who,  while  in  the  enjoyment  of 
health,  needs  to  be  frequently  reminded  of  any  promi 
nent  delinquency,  in  reference  to  the  mild  rules  under 
which  he  has  voluntarily  placed  himself,  and  which  he 
has  solemnly  promised  to  obey,  ought  to  be  dismissed 
from  the  institution.  He  shows  either  a  want  of  prin 
ciple,  or  a  want  of  consideration  and  circumspection, 
which  affords  a  melancholy  prognostic  of  usefulness 
as  a  minister.  If  there  be  a  society  on  earth,  the 
character  of  which  may  be  supposed  to  supersede  the 
necessity  of  a  very  extended  code  of  personal  regula 
tion,  surely  it  is  a  band  of  the  sons  of  the  church, 
assembled  to  put  themselves  under  training  for  the 
ministry  of  reconciliation. 

But  still,  a  degree  of  regulation  is  indispensable. 
The  fact  is,  that  if  a  hundred  clergymen  of  the 
maturest  age,  and  of  the  most  eminent  piety  and 
wisdom,  could  be  supposed  to  be  brought  together, 
and  placed  in  the  situation  in  which  you  and  your 
companions  are  placed,  they  would  not  only  need  a 
system  of  rules,  but  also  a  system  of  measures  for 
enforcing  them.  The  best  men  differ  in  their  natural 


HABITS   IN   THE   SEMINARY.  173 

temper,  in  their  tastes,  habits,  and  general  casts  of 
character.  What  one  feels  to  be  no  inconvenience  to 
him  is  intolerable  to  another.  What  an  individual 
might  do  without  sin  or  mischief,  if  done  by  half  a 
dozen,  or  a  dozen,  might  be  extensively  mischievous. 
A  strict  attention  to  some  rules,  then,  even  in  the 
society  of  the  most  pious  and  exemplary,  is  altogether 
necessary.  I  should  not,  therefore,  consider  my  system 
of  advices  by  any  means  complete,  as  to  its  parts,  if  I 
did  not  offer  you  a  few  counsels  in  reference  to  your 
general  deportment  in  the  seminary.  And  in  this,  as 
in  other  cases,  it  is  pleasing  to  reflect,  that  every  good 
habit  which  you  form  here,  will  be  likely  to  exert  a 
favourable  influence  on  your  character  as  long  as  you 
live. 

1.  Ponder  often  and  deeply  in  your  mind  the  ad 
vantages  which  may  be  derived  from  such  an  institu 
tion.  Many  members  of  this,  and  of  other  theological 
seminaries,  I  have  no  doubt,  entirely  fail  of  receiving 
much  of  the  benefit  which  they  might  receive,  and 
certainly  ought  to  receive,  from  their  not  taking  just 
and  adequate  views  of  the  advantages  within  their 
reach  ;  and,  of  course,  not  habitually  aiming  to  im 
prove  them  to  the  utmost.  No  one  will  be  likely  to 
attain  that  which  he  does  not'  contemplate  or  seek. 
It  is  certain  that  the  General  Assembly  of  the  Pres 
byterian  Church,  in  founding  the  seminary  of  which 
you  are  a  member,  formed  large  expectations  of  the 
benefits  likely  to  result  from  it  to  their  rising  ministry, 
and,  through  them,  to  the  Church  over  which  they 
preside.  In  bringing  together  large  numbers  of  theo 
logical  students,  under  the  same  roof,  and  the  same 
teachers,  and  placing  them  in  circumstances  calculated 
15* 


174  LETTERS   ON   CLERICAL   MANNERS. 

to  awaken  every  intellectual  power,  to  kindle  into  a 
flame  every  holy  affection,  and  to  bind  every  one  to 
his  fellows  by  indissoluble  ties,  they  fully  expected  to 
see  a  race  of  ministers  rising  up  superior,  as  a  body, 
to  those  who  had  not  enjoyed  the  same  advantages  — 
men  of  more  profound,  extensive  and  accurate  know 
ledge,  of  more  ardent  piety,  of  more  united  views 
and  plans,  and  prepared  to  act  together  in  promoting 
the  Redeemer's  kingdom,  with  more  harmony,  zeal 
and  efficiency,  than  those  who  had  not  been  placed  in 
a  similar  relation  to  each  other.  And,  truly,  when 
we  contemplate  what  the  society  of  such  an  institution 
might  be,  and  ought  to  be ;  what  pure  and  exalted 
friendships  might  be  expected  to  reign  among  a  hun 
dred  candidates  for  the  sacred  office,  all  engaged  to 
gether  in  the  pursuit  of  the  best  species  of  knowledge ; 
what  holy  emulation  in  study ;  what  mutual  and  de 
lightful  aid  in  the  investigation  of  truth ;  what  a 
bright  and  steady  flame  of  piety;  what  unceasing 
stimulants  to  love  and  good  works ;  what  preparation 
to  go  forth  as  a  band  of  brethren,  united  in  every 
effort,  and  carrying  light  and  blessing  wherever  they 
go ;  we  shall  readily  conclude  that  the  venerable 
Assembly  did  not  expect  more  than  was  reasonable. 
And,  certainly,  so  far  "as  any  have  failed  of  attaining 
these  rich  advantages,  and  realizing  all  these  expecta 
tions,  it  has  been  their  own  fault.  For  I  can  scarcely 
conceive  of  a  society  better  adapted  to  promote  the 
richest  growth  in  knowledge,  to  nurture  the  most  ele 
vated  piety,  and  to  cement  the  firmest  and  most 
sanctified  union  of  hearts,  than  that  which  is  assembled 
at  a  theological  seminary.  And  one  great  reason,  I 
have  no  doubt,  why  it  has  proved  to  many  who  have 


HABITS   IN   THE   SEMINARY.  175 

been  connected  with  it,  both  less  pleasant,  and  less 
beneficial  than  it  ought  to  have  been,  is,  that  they 
have  neither  duly  appreciated  the  advantages  which 
were  within  their  reach,  nor  aimed,  with  suitable  dili 
gence,  or  with  a  proper  spirit,  to  avail  themselves  of 
these  advantages.  In  vain  are  the  richest  treasures 
strewed  around  us,  if  we  have  neither  the  skill  nor 
the  disposition  to  make  them  our  own. 

If,  then,  you  wish  to  gain  the  whole  benefit  which 
you  ought  to  gain,  from  your  connection  with  this 
institution,  take  large  views  of  the  advantages  which 
may  justly  be  sought  and  expected  in  such  a  society, 
and  with  a  steady  aim,  and  indefatigable  perseverance, 
pursue  the  attainment  of  them.  The  opportunity 
which  you  have  of  contemplating  different  grades  of 
talent,  among  your  companions  in  study  —  some  of 
them  above,  and  others  below  your  own,  ought  to 
teach  you  equally  to  avoid  arrogance  and  despon 
dency  ;  and  to  operate  as  a  constant  stimulus  to  dili 
gence.  From  all  the  varieties  of  taste,  temper,  and 
habits,  displayed  among  your  associates,  you  ought 
to  be  constantly  endeavouring  to  draw  lessons  of 
practical  wisdom.  In  such  an  interesting  society, 
your  knowledge  of  the  world,  and  of  the  human  heart, 
ought  to  be  every  hour  increasing.  From  daily  inter 
course  with  companions  from  almost  every  part  of  the 
United  States,  you  ought  to  aim  at  deriving,  while 
stationary,  some  of  the  advantages  of  extensive  travel 
ling.  By  witnessing  different  grades  and  species  of 
eloquence  in  others,  you  ought  to  be  daily  gaining 
materials  for  exciting,  correcting  and  improving  your 
own.  By  the  gentle  and  Christian  attrition  of  mind 
against  mind,  both  light  and  heat,  of  the  most  salutary 


176  LETTERS    ON    CLERICAL   MANNERS. 

kind,  ought  to  be  continually  stricken  out.  In  social 
study,  you  enjoy  the  means  of  awakening  and  stimu 
lating  your  powers  to  their  best  efforts,  and  of  correct 
ing  and  extending  all  your  knowledge.  Here  the 
choicest  bosom  friendships  ought  to  be  formed,  to 
cheer,  aid  and  bless  the- whole  of  your  subsequent  life. 
Here,  every  one,  by  observing  the  foibles  and  mistakes 
of  others,  ought  to  learn  to  correct  his  own.  And 
here  the  flame  of  piety,  kindling  from  heart  to  heart, 
ought  to  burn  with  a  brighter  and  purer  flame  from 
day  to  day. 

Now,  resolve,  in  the  Lord's  name  and  strength, 
that  you  will  endeavour  to  keep  all  these  advantages 
habitually  in  your  own  view,  and  to  pursue  them  with 
undeviating  aim,  and  unwearied  diligence ;  and  that 
you  will  constantly  endeavour  also  to  hold  them  up 
to  the  view  of  others,  by  all  proper  methods,  but  espe 
cially  by  the  lustre  of  your  example.  Resolve,  if  you 
stand  alone  in  the  resolution,  among  all  your  brethren, 
that  you  will  never  cease  your  efforts,  in  your  proper 
sphere,  to  promote,  to  the  utmost,  faithful  study; 
profound  and  impartial  discussion ;  Christian  regularity 
and  order ;  the  mutual  correction  of  errors ;  deep, 
lively  piety ;  gentle,  benign,  fraternal  deportment ; 
and  fervent  brotherly  love  among  all  with  whom  you 
are  connected  ; — that  you  will  labour  without  ceasing, 
and  sacrifice  every  subordinate  interest  for  the  sake 
of  attaining  these  great  objects.  A  single  student,  in 
good  earnest  in  adopting  such  a  resolution ;  habitually 
animated  with  a  corresponding  spirit ;  and  making  all 
who  approach  him  to  feel,  continually,  the  purity  of  his 
motives,  and  the  elevation  of  his  aims,  might  diffuse 
an  influence  over  a  whole  institution,  of  which  no  ono 


HABITS    IN   THE   SEMINARY.  177 

could  estimate  the  value.  Try  to  be  such  an  indi 
vidual,  and  your  companions  in  study  will  have  reason 
to  remember  you  with  gratitude  as  long  as  they  live, 
and  the  future  generations  of  the  seminary  will  rise 
up  and  call  you  blessed. 

2.  Let  me  advise  you  to  pay  constant  and  strict 
attention  to  the  laws  of  the  seminary.  You  are 
bound,  as  an  honest  man,  to  do  this :  for  when  you 
entered  it,  you  formally  and  "  solemnly  promised,  in 
a  reliance  on  divine  grace,  that  you  would  faithfully 
and  diligently  attend  on  all  the  instructions  of  the 
seminary ;  that  you  would  conscientiously  and  vigilantly 
observe  all  the  rules  and  regulations  specified  in  the 
plan  for  its  instruction  and  government,  so  far  as  the 
same  relate  to  the  students ;  and  that  you  would  obey 
all  the  lawful  requisitions,  and  readily  yield  to  all  the 
wholesome  admonitions  of  the  professors  and  directors 
of  the  seminary,  while  you  should  continue  a  member 
of  it," 

Now,  it  cannot  be  doubted,  that  this  promise,  or 
rather  oath  (for  it  partakes  more  of  the  latter  charac 
ter  than  of  the  former),  lays  you  under  solemn  ob 
ligations,  not  only  to  make  yourself  acquainted,  in 
minute  detail,  with  all  the  laws  and  regulations  of  the 
seminary,  but  also  to  conform  to  them  with  a  scrupulous 
exactness.  These  laws,  as  you  know,  are  all  publicly 
read  before  the  assembled  students,  twice  in  the  year. 
But  the  whole  number  of  students  are  never  actually 
present  on  these  occasions ;  and  some  of  those  who 
are  absent,  perhaps,  may  forget  or  neglect  to  attend 
to  the  subject  afterwards.  I  would  advise  you  to 
keep  a  copy  of  all  the  laws  and  rules  in  question,  in 
your  room ;  to  review  them  more  than  once  in  the 


178  LETTERS    ON   CLERICAL   MANNERS. 

course  of  each  session ;  and  to  examine  in  the  fear  of 
God,  how  far  your  habits  have  been  in  all  respects 
in  conformity  with  them.  For,  be  assured,  your 
punctual  obedience  to  every  one  of  them,  in  every 
tittle,  is  not  only  expected  and  required,  but  is  im 
portant  to  the  best  interests  of  the  institution.  You 
cannot  infringe  the  least  of  them,  without  more  or  less 
injury  to  yourself,  or  the  seminary,  or  both.  Never 
ask,  then,  "  Where  will  be  the  harm  of  a  single  infrac 
tion,  on  my  part,  of  this  or  that  law?" — But  rather 
ask,  when  you  are  tempted  to  such  infraction — "  What 
would  be  the  consequence  if  not  only  I,  but  all  my 
fellow-students,  were  to  take  the  same  course?"  This 
is  the  test  to  which  every  student  of  delicate  moral 
feeling  will  bring  such  a  question. 

3.  Cultivate  the  habit  of  passing  from  one  part  to 
another  of  the  public  edifice  with  gentleness,  and 
without  noise.  All  the  movements  of  a  theological 
student  should  be  grave,  sedate,  and  manly.  No 
running,  noisy  walking,  whistling,  singing,  loud  talk 
ing,  or  boisterous  laughter,  should  ever  be  heard  in 
passing  to  and  from  the  different  rooms.  That  which 
would  excite  no  attention,  and  produce  no  inconveni 
ence,  when  indulged  by  three  or  four  persons  under 
one  roof,  becomes  an  intolerable  nuisance,  when  prac 
tised  without  restraint,  in  the  same  edifice,  by  three 
or  four  score.  There  is  a  strong  propensity  in  young 
men  of  buoyant  spirits,  however  excellent  their  inten 
tions,  to  forget  themselves  in  reference  to  this  point, 
and  to  infringe  that  dignity  which  they,  no  doubt, 
mean  to  observe.  Hence  the  importance  of  beginning 
early  in  life,  to  check  this  propensity,  and  to  form 
that  habit  of  gravity  and  gentleness  in  all  your  move- 


HABITS   IN   THE   SEMINARY.  179 

merits,  which  will  diffuse  a  charm  over  your  manners 
in  every  situation. 

4.  Cherish  a  spirit  of  perfect  order  in  all  your  en 
gagements,  as  a  member  of  the  seminary.  As  you 
are  bound  to  meet  several  different  professors  in  the 
course  of  each  week,  and  have  different  studies  assigned 
for  every  day,  some  degree  of  system  in  study  becomes 
absolutely  necessary.  You  cannot  possibly  proceed 
without  it.  But  it  is  manifest  that  some  are  much 
more  successful  than  others  in  reducing  their  minds  to 
that  rigidly  systematic  and  orderly  character,  at  which 
he  who  is  preparing  for  public  life  ought  always  to 
aim.  My  object  is  to  prevail  on  you  to  pay  particular 
attention  to  this  point ;  and  to  endeavour  here  to 
form  habits  in  this  respect,  which  may  exert  a  happy 
influence  on  your  whole  life.  You  cannot  too  early 
begin  to  be  a  man  of  perfect  system.  Let  the  strictest 
order  pervade  all  your  engagements  and  habits.  Have 
a  time  and  place,  as  far  as  possible,  for  every  thing ; 
and  let  every  thing  be  done  in  its  proper  time  and 
place.  Let  regular  hours  be  assigned  for  devotion, 
for  study,  for  exercise,  for  visiting,  for  sleep,  and  for 
miscellaneous  avocations ;  and  let  no  ordinary  occur 
rence  break  in  on  those  hours.  Habits  of  this  kind 
will  be  of  greater  advantage  than  you  can  easily 
anticipate.  You  will  be  able  to  accomplish  far  more 
by  this  method,  than  you  possibly  could  otherwise. 
You  will  not  be  subjected  to  that  incessant  hurry  and 
distraction  which  are  generally  observable  in  those 
who  act  without  system.  You  will  be  delivered  in  a 
great  measure  from  those  moments  of  listlessness, 
which  are  apt  to  arise  when  we  have  not  made  up  our 
minds  what  to  begin  next.  In  fact,  if  the  plan  of  a 


180  LETTEKS   ON   CLERICAL   MANNERS. 

theological  seminary  should  produce  no  other  advan 
tage  to  a  diligent  and  wise  student,  it  will  undoubtedly 
tend  to  beget  the  habit  of  which  I  speak.  And  I  will 
add,  that  he  who  cannot  bring  his  mind  to  submit  to 
such  a  plan,  who  frequently  yields  to  the  infraction 
of  it,  or  who  flies  from  it  for  relief,  has  great  reason 
to  fear,  either  that  he  labours  under  a  constitutional 
infirmity  of  mind,  which  demands  his  immediate  and 
decisive  attention ;  or  that  he  is  giving  way  to  the 
eccentricities  of  waywardness  or  caprice,  under  the 
delusive  idea  that  they  are  the  workings  of  genius. 
He  who  disdains  to  submit  to  perfect  system  in  his 
pursuits,  may  succeed  very  tolerably  as  an  occasional 
writer  of  poetical  trifles,  for  a  monthly  journal ;  but 
as  a  profound,  diligent  and  faithful  minister  of  the 
gospel,  he  can  never  succeed. 

5.  Be  particularly  punctual  in  attending  on  all  the 
devotional  exercises  of  the  seminary.  On  this  point 
it  would  seem  scarcely  possible,  that,  among  a  band 
of  candidates  for  the  ministry,  there  should  be  room 
for  counsel ;  and  especially  that  the  regular  morning 
and  evening  prayers  in  the  public  edifice,  should  ever 
fail  to  be  attended  by  any  individual  of  the  theological 
brotherhood  who  had  health  and  strength  enough  to 
allow  him  to  be  present.  Such  impressions,  however, 
•will  not  always  be  found  to  be  correct.  Some  occa 
sionally  absent  themselves  from  morning  prayers,  be 
cause  feelings  of  languor  and  debility,  arising  from 
late  study,  or  some  other  cause,  prevent  their  rising 
sufficiently  early.  Others  are  sometimes  absent  from 
evening  prayers,  because,  owing  to  the  want  of  strict 
order  in  their  affairs,  they  are,  perhaps,  reduced  to 
the  necessity  of  attending  to  some  business  elsewhere, 


HABITS   IN   THE   SEMINARY.  181 

in  haste,  at  that  hour,  which  might  and  ought  to  have 
been  despatched  before.  While  a  third  class,  (I  hope 
and  believe  it  has  always  been  a  very  small  one,)  it  is 
to  be  feared,  allow  obstacles  by  no  means  insurmount 
able,  to  make  them  frequent  delinquents,  because  their 
enjoyment  of  such  exercises  is  less  than  it  ought  to  be, 
and,  perhaps,  less  than  it  once  was. 

Let  me  earnestly  enjoin  upon  you  to  guard  against 
every  approach  to  negligence  in  this  duty.  The  more 
you  pray  with  your  fellow-students  the  more  you  will 
love  them,  and  the  more  delightful  will  it  be  to  work 
with  them,  in  digging  in  the  mines  of  knowledge. 
If  you  ever,  when  in  tolerable  health,  feel  it  a  burden 
to  meet  your  brethren,  when  they  assemble  at  the 
throne  of  grace,  it  is  an  awful  symptom  of  coldness  and 
backsliding.  Nay,  if  you  are  not  willing  to  make 
some  sacrifice  for  the  sake  of  attending,  and  to  take 
pains  beforehand  to  adjust  your  affairs  for  that  pur 
pose,  you  have  great  reason  to  fear  that  your  spiritual 
health  is  not  prospering.  I  am  always  distressed  when. 
I  see  a  candidate  f6r  the  ministry  abundant  in  his 
attendance  on  public  prayer  meetings,  but  frequently 
absent  from  those  of  a  private  or  domestic  nature, 
which  he  is  under,  perhaps,  stronger  obligations  to 
attend;  but  which,  at  the  same  time,  present  little 
attraction,  excepting  to  the  mind  which  delights  in 
communion  with  God.  What  inference  are  we  almost 
compelled  to  draw  from  such  a  fact  ?  Charity  herself 
cannot  fail  to  recognize  it. 

6.  Guard  against  frequent  or  long  continued  ab 
sences  from  any  of  the  exercises  of  the  institution. 
There  is  a  very  remarkable  difference  between  students 
as  to  this  point.     Those  who  love  study  and  have  no 
1C 


182  LETTERS   ON   CLERICAL   MANNERS. 

desire  to  cheat  themselves  into  indolence,  are  always 
found  at  their  posts;  and  contrive,  whenever  it  is 
practicable,  to  postpone  until  some  season  of  recess, 
every  business  at  a  distance  from  the  seminary  which 
demands  their  attention.  They  steadfastly  resist  all 
proposals  to  take  needless  excursions,  and  appear  to 
regret  every  occurrence  which  detaches  them  a  moment, 
either  from  the  study  or  the  lecture-room.  The 
studies  of  these  are  solid  and  unbroken ;  and  they 
generally  disclose  the  happy  result  when  the  day  of 
examination  arrives.  Their  knowledge  is  connected, 
systematic,  and  accurate,  and  their  minds  daily  make 
progress  in  maturity.  But  there  is  another  class  of 
students,  a  few  of  whom  have  been  found  in  this,  and, 
I  suppose,  in  every  similar  institution,  who  seem  to 
be  ever  ready  to  yield  to  the  slightest  solicitation  to 
quit  their  books,  and  go  in  pursuit  of  some  object, 
either  trivial  in  itself,  or  which  might  just  as  well  be 
accomplished  at  another  time.  If  their  minds  be 
active,  it  is  only  to  teem  with  plans  which  draw  them 
in  a  different  direction  from  that  in  which  their  appro 
priate  employment  lies.  It  is  not  their  design  to 
neglect  or  slight  their  studies.  On  the  contrary,  they 
often  conscientiously  intend  and  promise  to  make  up 
for  every  absence  by  extra  diligence  in  time  to  come. 
But  the  season  for  such  diligence  never  arrives.  The 
next  week  or  month  brings  with  it  a  similar  tempta 
tion,  and  they  fall  before  it  in  a  similar  manner.  Thus 
they  spend  the  larger  portion  of  their  three  years  in 
the  seminary,  in  a  series  of  impotent  struggles  with 
irresolution  and  interruption  ;  and  when  the  period 
comes  to  an  end,  whether  they  perceive  it  or  not, 
others  perceive,  that  all  their  gains  are  small,  ill- 


HABITS    IN    THE    SEMINARY.  183 

assorted,  and  of  little  practical  value.  They  are  nearly 
as  far  from  being  prepared  to  enter  on  their  public 
work  as  when  they  commenced  the  course. 

My  dear  young  friend,  fly  from  this  miserable  habit 
as  you  would  from  a  pestilence.  It  is  not  only  de 
structive  of  all  solid  intellectual  improvement,  but  it 
indicates  a  mental  character  of  the  most  unpromising 
kind.  Cultivate  habits  of  steady,  unremitting  dili 
gence.  If  your  health  be  good,  let  nothing  take  you 
away  an  hour,  much  less  a  day,  from  your  appropriate 
work,  unless  it  be  a  very  distinct  call  of  Providence. 
And  you  are  not  to  consider  as  such  a  call,  every 
simple  opportunity  of  attempting  to  do  good.  For  if 
you  did,  as  such  opportunities  occur  every  hour,  you 
would  never  study  at  all.  Remember,  that  while  you 
have  a  place  in  the  seminary,  its  studies  ought  to  form 
your  constant  and  main  business ;  and  that  every  day 
that  you  unnecessarily  withdraw  from  them,  you  do 
injustice  to  yourself,  to  the  institution,  and  to  the 
church  of  God. 

7.  Take  pains  to  cultivate  special  friendships  with 
such  of  your  fellow-students  as  may  appear  most  likely 
to  be  peculiarly  useful  and  pleasant  to  you.  You  will, 
of  course,  love  and  honour  all  your  fellow-students ; 
but  the  idea  of  being  equally  attached  to  every  indi 
vidual,  of  a  hundred  companions,  and  equally  intimate 
with  every  individual,  would  be  at  once  unreasonable, 
and  destructive  of  all  valuable  intimacy  with  any  one. 
Special  friendships  are  warranted  by  the  example  of 
the  Saviour,  and  demanded  by  some  of  the  best  feel 
ings  of  human  nature.  Nay,  it  seems  to  me  not  im 
possible  that  they  may  exist  in  heaven.  While,  there 
fore,  you  treat  every  brother  with  whom  you  are 


184  LETTERS   ON   CLERICAL   MANNERS. 

associated  in  study  with  uniform  respect,  and  with 
every  manifestation  of  brotherly  kindness ;  you  ought 
to  be  allowed  the  privilege,  and  to  avail  yourself  of 
the  privilege,  of  having,  among  them,  peculiarly  be 
loved  and  intimate  companions.  This  choice  will,  of 
course,  be  made  with  a  special  view  to  the  promotion 
of  your  own  personal  enjoyment  and  edification. 
Make  the  choice  with  care,  with  deliberation,  and  with 
prayer.  Let  there  be  a  little  circle  of  three,  four  or 
five  of  these  intimate  friends.  Frequently  meet  them, 
at  convenient  seasons,  for  conversation  on  your  studies, 
and  especially  on  experimental  religion ;  and  let  every 
interview  be  hallowed  by  prayer.  Be  inviolably  faithful 
to  these  friends.  Let  one  of  the  objects  of  your  inti 
macy  be  to  correct  each  other's  faults.  For  this  pur 
pose  be  affectionately  unreserved  with  each  other.  If 
these  peculiar  connections  are  properly  managed,  they 
will  be  the  happy  means  of  nurturing  a  spirit  of  piety ; 
of  making  your  studies  more  useful ;  and  of  preparing 
for  after  life  some  of  the  richest  pleasures  of  Christian 
and  ministerial  friendship. 

8.  Make  a  point  of  cultivating  toward  all  your 
companions  in  study,  a  spirit  and  a  style  of  manners 
calculated  to  conciliate  their  regard.  Any  man  who 
becomes  ODC  of  a  circle  of  four  or  five  score  of  theo 
logical  students,  will,  of  course,  find  some  of  them 
less  suited  to  his  taste  than  others.  The  manners  of 
one"  may  not  entirely  please  him.  The  natural  temper 
of  another  may  be  occasionally  revolting.  The  cap 
tious,  cavilling  spirit  of  a  third,  may  render  him  some 
what  undesirable  as  a  companion.  And  it  may  be 
wished  that  the  piety  of  a  fourth  were  more  ardent 
and  undoubted.  But,  though  you  may  not  feel  pre- 


HABITS   IN   THE   SEMINARY.  185 

pared  to  be  equally  intimate  with  all  as  chosen  com 
panions,  you  may  treat,  and  ought  to  treat  all,  with 
respect  and  kindness,  as  brethren  in  Christ,  into  whose 
society,  in  the  providence  of  God,  you  have  been  cast, 
and  with  whom  it  is  your  duty  to  live  as  amicably  and 
pleasantly  as  possible.  You  are,  obviously,  not  bound 
to  entertain  a  high  opinion  of  all.  You  are  not  even 
bound  to  be  confident  that  all  are,  of  course,  truly 
pious.  But  you  are  bound,  as  long  as  you  are  united 
with  them  in  study,  and  they  continue  in  good  and 
regular  standing,  as  members  of  the  seminary,  to  treat 
them  all  with  uniform  civility  and  kindness.  Never 
allow  the  least  approach  to  a  contemptuous  expression 
or  look  to  escape  you.  Never  permit  a  sneer,  sarcasm, 
ridicule,  or  even  chilling  coldness,  to  mark  your  treat 
ment  of  any.  Cultivate  a  spirit  of  true  benevolence 
toward  every  one.  And  if  there  be  any  individuals 
by  whom  you  feel  yourself  more  peculiarly  repelled, 
set  a  double  guard  over  your  spirit  and  deportment 
toward  them.  Frequently  pray  for  them.  And  en 
deavour,  in  the  spirit  of  the  gospel,  to  contrive  some 
thing  for  their  benefit.  In  short,  whatever  others 
may  do,  let  it  be  your  constant  aim  to  render  the 
society  of  the  seminary  as  harmonious,  friendly,  and 
delightful  as  possible. 

9.  Be  not  too  much  in  society  with  your  fellow- 
students.  There  is  such  a  thing  as  persons  making 
themselves  cheap  even  to  their  friends.  This  is  always 
done,  when  they  obtrude  themselves  into  their  society 
with  undue  frequency,  unseasonably,  and  too  long  at 
a  time.  I  have  known  many  intimacies,  once  un 
commonly  close,  first  cooled,  and,  after  a  while, 
broken  off,  from  causes  of  this  kind.  Rely  on  it,  that 


186  LETTERS   ON   CLERICAL   MANNERS. 

social  connection  which  is  not  mutually  pleasant,  and 
mutually  convenient,  cannot  last  long.  Carefully 
guard,  then,  against  being  too  much  in  the  society  of 
even  your  best  friends.  Both  you  and  they  need 
much  retirement,  and  ought  to  be  left,  at  proper  sea 
sons,  to  enjoy  it.  Let  your  calls  be  seasonable,  and 
such  as  you  have  good  reason  to  think  will  not  inter 
fere  with  their  arrangements.  Indulge  no  undue 
liberties  in  your  intercourse  with  them.  Those  friend 
ships  are  most  likely  to  be  pleasant  and  most  lasting, 
in  which  Christian  dignity  and  respectfulness  mark  the 
intercourse  on  both  sides. 

10.  Be  much  in  the  habit  of  conversing  with  your 
fellow-students  respecting  your  studies.  Those  who 
take  exercise  in  company  with  each  other,  or  who  are 
frequently  brought  together  by  any  cause,  are  some 
times  at  a  loss  for  conversation.  But  why  should 
they  ever  be,  when,  not  to  mention  other  topics,  of 
still  more  importance,  their  studies  perpetually  furnish 
matter  for  unlimited  conversation  ?  Half  an  hour's 
discussion,  with  an  intelligent  companion,  may  some 
times  do  more  to  enlarge  and  correct  your  views  of  a 
particular  subject,  than  many  hours,  or  even  days  of 
solitary  study.  There  are  many  minds  which  are 
never  excited  to  their  most  vigorous  and  productive 
action,  but  by  conversation.  Perhaps  yours  is  of  this 
cast.  However  this  may  be,  you  may  meet  with  some 
which  are ;  and  it  will  be  to  your  advantage  to  avail 
yourself  of  the  fact  wherever  it  is  found  to  exist.  It 
will  readily  occur,  that  you  ought  to  seek  the  conver 
sation  of  which  I  speak,  as  far  as  convenient,  with 
those  who  are  best  informed,  and  most  expert  on  tho 
subjects  which  you  wish  to  discuss.  Indeed,  that 


HABITS   IN   THE   SEMINARY.  187 

man  alone  is  wise,  who,  in  all  cases  whatsoever,  when 
he  desires  instruction,  resorts  to  the  society  of  those 
who  are  the  most  competent  to  confer  the  benefit. 

11.  Study  to  exercise  peculiar  delicacy  and  respect 
in  conversation  with  those  of  your  fellow-students  with 
whom  you  may  differ  in  opinion.  It  often  happens  in 
a  seminary  so  largely  attended,  and  so  liberal  in  its 
constitution  as  ours,  that  students  of  several  different 
religious  denominations  are  associated  together  in  its 
classes.  These,  of  course,  differ  from  the  students 
of  our  own  church  on  a  variety  of  points ;  not  to  say 
that  even  the  latter  will  often  have  minor  points  of 
difference  among  themselves.  Now  young  men,  whose 
knowledge  of  the  world  is  small ;  who  have  not  yet 
known  much  by  experience  of  the  evils  of  controversy ; 
and  who,  in  the  ardour  of  their  youthful  feelings, 
imagine  they  can  soon  convince  or  silence  an  opponent, 
arc  extremely  apt  to  bring  up  these  points  of  difference 
unseasonably,  to  dwell  upon  them  unduly,  and,  when 
they  suppose  that  an  advantage  is  gained,  to  indulge 
in  language  bordering  on  rude  exultation.  This  is  a 
practice  not  only  inconsistent  with  good  breeding  and 
Christian  delicacy,  but  it  also  ministers  to  evil  in  a 
variety  of  ways.  It  often  leads  to  strife,  instead  of 
profitable  discussion.  Such  continual  attrition  also 
chafes  and  alienates  the  minds  of  some  whom  it  were 
desirable  to  win,  and  not  unfrequently  confirms  them 
in  error,  or  drives  them  still  further  from  the  truth. 
And,  moreover,  all  experience  proves,  that  when  such 
a  spirit  finds  its  way  into  a  circle  of  theological  stu 
dents,  both  the  ardour  and  the  comfort  of  vital  piety 
seldom  fail  to  decline.  In  conversing,  therefore,  with 
a  fellow-student,  between  whom  and  yourself  there 


188  LETTERS   ON   CLERICAL   MANNERS. 

are  points  of  difference  in  theological  opinion,  do  not 
be  for  ever  dragging  them  forward,  and  dwelling  upon 
them.  Never  obtrude  them  upon  him.  When  they 
are  brought  up,  always  treat  them  gravely  and  respect 
fully.  Never  ridicule  either  them  or  their  advocate. 
Never  impute  to  him  either  a  weak  head  or  a  corrupt 
heart.  Never  indulge  in  language  approaching  to 
acerbity.  And  whenever  you  find  that  the  discussion 
affects  him  unpleasantly,  let  it  be  instantly  dropped, 
and  not  soon  revived. 

12.  Be  especially  on  your  guard  against  all  those 
unhallowed  tempers  and  habits  which  interfere  with 
fraternal  intercourse,  and  which  are  hostile  to  brotherly 
love.  Many  tempers  and  feelings  are  apt  to  creep  in 
among  companions  in  study,  and  even  among  theologi 
cal  students,  which  cannot  fail  to  exert  an  influence 
deeply  hostile  to  that  fraternal  affection  which  ought 
ever  to  reign  among  them.  In  this  revolting  list, 
pride,  vanity,  selfishness,  egotism,  envy,  unhallowed 
emulation,  jealousy,  and  suspicion,  hold  a  prominent 
place.  Where  any  one  or  more  of  these  reign,  like  the 
"  dead  flies  in  the  apothecary's  ointment,"  they  are 
apt  to  cause  the  whole  mass  to  send  forth  an  evil 
"  savour."  Set  a  solemn  guard  over  your  spirit,  with 
respect  to  these  tempers.  If  you  yield  to  the  power 
of  pride,  vanity,  or  jealousy,  in  your  intercourse  with 
your  companions,  you  will,  assuredly,  repel  and 
alienate  them.  If  you  allow  yourself  to  envy  the 
superior  talents  or  popularity  of  any  brother,  and  to 
sicken  at  his  success ;  there  is,  of  course,  an  end  of 
all  fraternal  feeling  toward  him.  If  you  permit  car 
nal  emulation  to  reign  in  your  breast,  or  dark  suspi 
cion  to  gain  the  ascendency  in  your  mind,  on  the 


ILABITS   IN   THE   SEMINARY.  189 

ground  of  some  equivocal  word  or  action,  you  may 
bid  adieu  to  all  comfortable  intercourse  with  the  objects 
of  such  feelings.  If  any  of  your  fellow-students  be 
manifestly  superior  to  yourself  in  any  attainment  or 
excellence,  depend  on  it,  the  indulgence  of  fretfulness 
and  envy  at  the  view  of  it,  and  giving  vent  to  cor 
responding  expressions,  will  only  serve  to  diminish 
your  own  comfort,  and  to  render  your  inferiority  more 
glaring.  0  how  destructive  of  peace,  as  well  as  wicked, 
are  all  these  tempers !  How  deeply  are  they  capable 
of  poisoning  the  social  intercourse  even  of  the  pious ! 
How  uncomfortable  to  those  who  indulge  them  !  And 
how  humiliating  their  aspect,  in  the  view  of  the  wise 
and  good,  when  they  become  visible  !  My  dear  young 
friend,  abhor  such  tempers.  Strive  to  subdue  and 
banish  them.  Whether  you  regard  your  own  enjoy 
ment,  or  that  of  others,  put  them  far  away.  Rejoice 
in  the  gifts  and  accomplishments  of  your  brethren. 
Be  always  ready  to  put  the  most  favourable  construc 
tion  on  their  words  and  actions.  If  you  are  tempted 
at  any  time  to  suppose,  that  they  do  not  honour  you 
as  much  as  they  ought,  recollect  that  they  are  much 
more  likely  than  yourself  to  have  an  impartial  opinion 
on  this  point ;  and,  especially,  that  the  most  fruitless 
of  all  methods  of  gaming  honour,  among  the  wise  and 
the  good,  is  to  make  an  angry,  or  even  a  querulous 
demand  of  it.  Be  kind,  respectful,  and  truly  benevo 
lent  to  every  brother.  Be  ever  disposed  to  give 
honour  where  it  is  due,  without  stint  or  grudging. 
Study  to  "  please  every  one  for  his  good  to  edification ;" 
and  you  may  safely  leave  your  own  standing  among 
your  companions  to  "  Him  who  judgeth  righteously." 
13.  Be  careful  to  improve  the  excellent  opportunity 


190  LETTERS   ON   CLERICAL   MANNERS. 

which  you  enjoy  in  the  seminary,  for  ascertaining  and 
correcting  your  own  foibles,  as  well  as  those  of  others. 
Solitude  is  a  situation  by  no  means  favourable  for  de 
tecting  our  foibles.  In  fact,  many  of  them  are  not 
developed,  until  we  go  into  society,  and  put  our  social 
feelings  and  propensities  to  the  test.  Many  a  serious 
young  man,  who,  in  early  youth,  and  in  retirement, 
appeared  to  be  a  pattern  of  all  that  was  gentle,  frank, 
generous  and  amiable,  has  been  unexpectedly  found, 
when  brought  more  extensively  into  society,  to  disclose 
very  different  characteristics.  If,  on  the  one  hand, 
he  succeeded  in  gaming  distinction  among  his  com 
panions,  he  became  perhaps  proud,  supercilious,  dic 
tatorial,  and,  it  may  be,  insufferably  arrogant.  If, 
on  the  other  hand,  he  found  his  standing  with  his 
fellows  less  elevated  than  he  was  led  to  anticipate,  he 
became  sour,  envious,  jealous,  full  of  suspicion,  ready 
to  misconstrue  every  word  and  action,  and  to  consider 
the  most  innocent  remark  to  have  a  hostile  aim.  Or 
perhaps  his  infirmity  of  character  took  the  course  of 
succumbing  to  his  new  circumstances,  and  appearing 
the  flattering,  creeping  sycophant.  Now,  as  society 
has  a  wonderful  power  in  exciting  these  peccant 
humours  into  action,  and  bringing  them  into  view ;  so 
the  best  society,  such  as  that  in  a  theological  seminary 
ought  to  be,  seems  to  present  one  of  the  best  means 
of  correcting  them.  Surely  a  circle  in  which  culti 
vated  knowledge,  pious  principles,  and  mutual  and 
fraternal  inspection  reign,  is  one  of  the  most  favour 
able  on  earth  for  mollifying  those  asperities,  rubbing 
or  pruning  off  those  excrescences,  and  applying  a 
remedy  for  all  the  acidities  and  obliquities,  which  are 
so  unfriendly  to  social  and  Christian  enjoyment. 


HABITS   IN   THE   SEMINARY.  191 

Whatever  others  may  do,  then,  let  me  earnestly  advise 
you  to  avail  yourself  of  this  advantage.  You  will 
never  enjoy  such  another.  Carefully  watch  the  work 
ings  of  your  own  mind,  both  toward  those  above  you, 
and  those  below  you,  on  the  scale  of  talents  and  influ 
ence.  And  so  far  as  you  discover  either  pride  or 
sycophancy;  arrogance  or  despondency;  envy,  or  a 
disposition  meanly  to  flatter ;  never  rest  till  you  root 
them  out,  and  banish  them  from  your  bosom.  Entreat 
your  intimate  friends  to  tell  you  your  faults  with  per 
fect  candour,  and  reciprocate  the  favour  with  them. 
Watch  over  one  another  with  affectionate  fidelity. 
And  when  any  of  your  defects,  infirmities,  or  mistakes, 
are  disclosed  to  your  view  by  a  brother,  receive  the 
communication  with  meek  and  humble  thankfulness. 
As  far  as  my  experience  extends,  I  would  say,  few 
things  afford  a  worse  prognostic  of  the  spirit  and 
destiny  of  a  young  man,  than  his  resenting  such  a 
painful  and  self-denying  effort  to  promote  his  benefit. 
In  short,  study  daily  to  make  your  intercourse  with 
your  brethren  a  means  of  correcting,  as  far  as  possible, 
every  moral  and  intellectual  fault,  and  of  promoting 
every  amiable  grace  and  virtue,  both  in  yourself  and 
in  your  associates. 

14.  Let  me  advise  you  to  be  punctual  and  devoted 
in  your  attendance  on  the  theological  society,  which 
is  connected  with  the  seminary.  It  has  not  a  little 
surprised  me  that  the  meetings  of  this  association 
should  be  often  so  thinly  attended,  and  so  frequently 
marked  with  languor  and  want  of  interest.  Surely  a 
band  of  theological  students  might  be  expected  highly 
to  prize  a  society  formed  for  the  perfectly  free  and 
unshackled  discussion  of  truth,  and  which  might  be 


192  LETTERS   ON   CLERICAL   MANNERS. 

made  every  tiling  that  the  learning,  zeal,  enterprise, 
eloquence,  and  piety  of  its  members  chose  to  make  it. 
That  there  is  enough  of  all  these  among  them  to  render 
it  highly  interesting  and  profitable,  no  one  who  is  ac 
quainted  with  their  character  can  doubt.  Why,  then, 
one  is  tempted  to  ask,  is  there  not  more,  much  more 
interest  actually  infused,  from  week  to  week,  into  its 
discussions?  I  have  no  doubt  the  true  answer  is, 
partly  from  indolence,  or  the  want  of  that  enterprise 
and  decision  of  character  which  are  so  indispensable 
to  the  accomplishment  of  much  in  any  pursuit :  and 
partly  because  the  mass  of  the  students  do  not  take 
any  thing  like  adequate  views  of  what  the  society  in 
question  might  be  made,  and  of  the  immense  contri 
butions  to  their  improvement  which  might  be  drawn 
from  it.  It  surely  might  and  ought  to  be  made  a 
source  of  the  richest  advantage  to  all  its  members. 
Let  me  urge  you  to  contribute,  as  much  as  in  you  lies, 
to  the  attainment  of  this  advantage.  Be  inflexibly 
punctual  in  your  attendance  upon  it.  When  you  are 
appointed  to  introduce  the  debate,  prepare  for  the 
duty,  and  endeavour  to  perform  it  in  an  able  and  in 
teresting  manner.  Surely  when  such  a  service  occurs 
only  once  or  twice  a  year,  you  can  afford  to  take  some 
pains  to  perform  it  well ;  especially  when  you  consider 
that  every  effort  of  this  kind  which  you  make,  entirely 
coincides  with  your  main  pursuit.  Let  it  be  seen  that 
you  always  take  a  deep  interest  in  the  discussions,  by 
participating  in  them  on  proper  occasions ;  by  taking 
pains  to  bring  forward  suitable  questions  for  conside 
ration  ;  and  by  labouring  to  give  such  a  direction  to 
every  thing,  as  will  render  it  at  once  attractive  and 
profitable  to  your  brethren.  A  small  portion  of  such 


HABITS   IN  THE   SEMINARY.  193 

a  spirit  conscientiously  kept  up,  would  be  far  more 
efficacious  than  any  system  of  fines  and  penalties, 
which  can  answer  little  other  purpose  than  to  tease 
and  alienate. 

15.  Prize  every  opportunity  of  speaking  in  the 
presence  of  your  professors  and  fellow-students,  and 
always,  with  avidity,  avail  yourself  of  it.  That  some 
of  your  companions  in  study  should  consider  the  rule 
of  the  seminary  which  obliges  them  to  speak  in  public, 
at  stated  times,  as  imposing  a  burden,  rather  than 
offering  a  privilege,  is  a  fact  not  difficult  to  be 
accounted  for.  The  want  of  that  energy,  and  diligence, 
which  fit  young  men  for  high  aims,  and  indefatigable 
efforts  ;  and  the  want  of  that  steady  fixedness  of  pur 
pose,  which  resolutely  prepares  in  time  for  every  pre 
scribed  task,  are  certainly  among  the  principal  reasons 
why  so  many  fail  of  performing  this  service  as  well  as 
they  are  really  able  to  do  it;  and,  of  course,  why 
they  are  so  reluctant  to  perform  it  at  all.  There  are 
those,  indeed,  who  are  almost  ready  to  deride  the 
performance  of  this  duty,  as  if  they  supposed  it  im 
possible,  in  the  nature  of  things,  to  speak  well  in  such 
circumstances.  This,  however,  I  take  it,  is  an  utter 
delusion.  It  is  often  dictated  by  laziness,  rather  than 
by  enlightened  judgment.  That  much  practice,  even 
though  it  be  on  a  small  scale,  is  greatly  conducive  to 
the  discipline  of  the  voice,  and  to  the  attainment  of 
self-possession  in  public  speaking,  all  good  judges  are 
agreed.  And,  if  I  am  not  deceived,  all  that  is  neces 
sary  to  the  production  of  many  excellent  specimens 
of  eloquence  in  our  oratory,  is,  that  due  preparation 
be  made,  and  due  pains  taken  at  the  time,  for  the  pur 
pose.  Let  me  entreat  you  no  longer  to  suffer  the 
17 


194  LETTERS   ON   CLERICAL   MANNERS. 

performance  of  this  duty  to  languish  in  your  hands. 
Never  allow  your  name  to  appear  among  the  delin 
quents  ;  and  address  yourself  to  the  work  with  the 
decision  and  diligence  of  one  who  highly  appreciates 
its  value.     Let  that  which  you  speak  be  always  per 
fectly  committed  to    memory.     The    importance    of 
this  discipline  of  the  memory  may  not  now  be  seen  in 
all  its  extent ;  but  will  be  found  to  be  great  hereafter. 
16.  When  called  upon  to  criticise  the  speaking  of 
your  brethren,  always  do  it  with  respectfulness,  deli 
cacy,  and  fraternal  kindness.    In  regard  to  this  matter, 
there  are  two  extremes.     The  one  is,  habitually  to 
deal  in  the  language  of  excessive  and  indiscriminate 
praise,  in  other  words,  of  flattery.     The  other  is,  as 
generally,  to  employ  the  language  of  satire,  sarcasm, 
or  harsh,  unmerited  censure ;  to  endeavour  to  place 
every  thing  commented  on,  in  a  ludicrous  light ;  and 
not  unfrequently  to  turn  the  person,  as  well  as  the 
discourse  of  the  speaker,  into  ridicule.    I  hope  I  need 
not  put  you  on  your  guard  against  either  of  these 
extremes.     They  are  both  unworthy  of  a  gentleman ; 
especially  of  a  gentleman  who  also  lays  claims  to  the 
benevolence  and  magnanimity  of  a  Christian.     Let 
all  your  criticisms  be  marked  by  a  truly  respectful 
and  fraternal  spirit.     Be  candid  and  faithful ;  but  at 
the  same  time,  benign  and  delicate.     In  short,  with 
an  unfeigned  spirit  of  brotherly  kindness,  let  your 
aim  be,  not  to  gratify  either  spleen  or  mirth,  but  to 
promote  the  real  benefit  and  honour  of  him  who  is  the 
object  of  your  remarks. 

17.  Whether  your  place  of  boarding  be  in  the  public 
edifice,  or  in  a  private  family,  be  careful  of  your  de 
portment  at  your  meals,  as  well  as  at  other  times.  It 


HABITS    IN   THE    SEMINARY.  195 

lias  been  observed,  that  little  things  frequently  afford 
as  decisive  an  indication  of  character  as  greater ; 
especially  when  it  is  considered  that,  with  respect  to 
the  latter,  we  are  apt  to  be  on  our  guard ;  while,  in 
reference  to  the  former,  we  daily  act  without  thought. 
Allow  me  to  witness  a  man's  deportment,  for  a  single 
week,  at  his  meals,  and  in  his  boarding-house,  and  I 
will  tell  you  with  almost  unerring  certainty,  what  kind 
of  a  man  he  is :  — whether  he  knows  any  thing  about 
the  refinement  and  dignity  of  a  Christian  gentleman ; 
or  whether  he  labours  under  that  coarseness,  vulgarity, 
or  levity  of  character,  which  cannot  fail  of  making  an 
unfavourable  impression  on  the  mind  of  every  spec 
tator.  Let  me  entreat  you  to  set  a  sacred  guard  over 
your  tongue,  and  over  your  whole  deportment,  in  the 
situation  to  which  I  allude.  Let  your  mode  of  con 
versing,  eating,  &c.,  be  all  such  as  become  a  person 
of  a  serious  and  cultivated  mind.  Let  no  one  ever 
have  occasion,  from  your  deportment,  to  remark,  that 
theological  students  are  not  more  grave,  or  more  re 
fined,  than  others.  I  once  heard  of  a  gentleman,  who 
had  made  his  will,  and  left  in  it  a  handsome  legacy  to 
our  seminary.  Soon  afterwards  meeting  with  one  of 
our  students,  at  a  public  house,  where  he  stopped  to 
dine  —  a  student  who,  it  must  be  acknowledged,  was 
never  in  very  good  odour  among  his  companions  in 
study,  the  gentleman  was  so  disgusted  with  his  levity, 
coarseness,  and  epicurean  feeding  at  the  dinner-table, 
that  he  remarked,  "  If  this  be  a  specimen  of  the 
students  of  that  seminary,  I  cannot,  in  conscience, 
encourage  it;"  and  on  his  return  home,  he  altered  his 
will.  It  is  thus  that  a  single  student  (and,  truly,  the 
one  in  question  stood  almost  alone  in  his  "  bad  emi- 


196  LETTERS    ON    CLERICAL   MANNERS. 

nence,")  may  not  only  disgrace  himself,  but,  what  is 
much  more  important,  dishonour  religion,  and  the  in 
stitution  of  which  he  is  a  pupil !  Happy,  indeed, 
would  it  be  for  the  seminary,  if  all  its  pupils  duly 
recollected  how  much  its  honour  is  involved  in  their 
daily  deportment ! 

18.  Carefully  guard  against  injuring  the  books 
which  you  take  out  of  the  public  libraries.  It  has 
been  with  me  a  constant  matter  of  wonder,  that  some 
students,  who,  aside  from  their  delinquency  in  this 
respect,  appear  to  be  young  men  of  strictly  honour 
able  feeling  and  pious  principle,  should  be  capable  of 
treating  books,  books  not  their  own,  books  the  pro 
perty  of  the  church,  books  purchased  at  great  expense 
for  their  gratuitous  accommodation,  in  so  careless  a 
manner  as  I  have  sometimes  known  them  to  do.  There 
must,  surely,  be  in  some,  either  a  want  of  thought,  or 
a  want  of  conscience,  as  to  this  point.  It  is  of  great 
importance  that  a  student  acquire  good  habits  in 
reference  to  his  treatment  of  books  as  early  as  possi 
ble.  Pay  particular  attention  to  this  matter.  I  would 
say,  it  is  your  duty  to  learn  to  treat  all  books  which 
you  take  into  your  hands,  with  neatness  and  care ;  but 
it  is  especially  your  duty  thus  to  treat  all  books  ob 
tained  on  loan,  either  from  public  or  private  libraries ; 
to  keep  them  clean ;  to  guard  against  turning  down 
their  leaves,  holding  them  over  the  fire,  defacing,  or 
otherwise  injuring  them ;  and  to  return  them  season 
ably  and  carefully.  I  am  deliberately  of  the  opinion, 
that  whenever  a  student  has  evinced  habitual  or  fre 
quent  carelessness  on  any  of  these  points,  he  ought  to 
be  considered  as  a  person  unfit  to  be  intrusted  with 


HABITS   IN   THE   SEMINARY.  197 

books,  and  to  have  the  shelves   of  a  library  closed 
against  him. 

19.  Carefully  avoid  defacing  or  injuring  any  part 
of  the  public  edifice  or  its  furniture.     There  appears 
to  be  a  physical  temperament  in  some  young  men, 
which  continually  impels  them  to  be  cutting,  scratching, 
or,   in  some    other  way,   committing    spoliations    on 
every  wainscot,  table,  chair,  or  other  fixture,  within 
their  reach.     Now,  that  this  should  be  done  by  silly 
or  unprincipled  college  boys,  we  no  longer  wonder, 
because,   after  all  the   "pledges   of  their  truth  and 
honour,"  that  they  will  abstain  from  such  things,  we 
so    frequently   see  it  exemplified.     But  we   are   not 
prepared  to  see  any  thing  of  this  kind  done  by  theo 
logical  students,  and,  happily,  we  very  seldom  do  see 
it.     Yet  I  have  certainly  known  such  a  phenomenon  in 
some  rare  cases  to  exist,  at  least  in  one  theological 
seminary.     Give  no  countenance,  I  pray  you,  to  such 
a  practice.     Consider  the  seminary,  and  every  thing 
belonging  to  it,  as  the  property  of  the  church.     Be 
as  careful  to  preserve  every  part  of  it  from  the  smallest 
injury  as    if  it  were  your  own.     Nay,  methinks,  a 
mind  of  rigid  Christian  delicacy  will  consider  such 
property  as  far  more  sacred  than  his  own ;  and  will 
be  careful  to  repair,  to  the  least  tittle,  every  injury 
which  it  may  through  him  have  sustained. 

20.  Finally,  at  the  close  of  every  day,  and  espe 
cially  of  every  week,  call  yourself  to  a  solemn  account 
for  the  manner  in  which  you  have    spent  that  day 
or  week.     We  are  so  apt  to  become  listless  and  indo 
lent  with  respect  to  details  so  continually  recurring, 
that  we  need  a  frequent,  nay,  a  stated  memento  of 

17* 


198  LETTERS   ON   CLERICAL   MANNERS. 

what  is  incumbent  upon  us.  At  the  close  of  every 
day  and  week,  then,  let  me  advise  you,  in  the  solitude 
of  your  apartment,  to  ask  yourself,  How  have  I 
spent  this  day  or  week  ?  How  have  I  fulfilled  my 
duty,  my  engagements,  the  plan  of  the  institution  in 
which  the  Head  of  the  church  has  placed  me  ?  Have 
I  v-iolated  any  rule,  either  in  its  letter  or  spirit  ?  Have 
I  been  diligent  in  study,  punctual,  to  a  moment,  in 
my  attendance  on  every  prescribed  task,  and  duly 
attentive  to  the  feelings  of  all  my  brethren  ?  And  if 
you  occupy  a  room  in  company  with  another  student, 
let  these  inquiries  be  made  an  object  of  joint  attention. 
You  may,  by  adopting  this  plan,  be  the  means  of  re 
freshing  each  other's  memory,  and  stimulating  each 
other's  conscience ;  and  thus  doubling  the  benefit, 
both  to  yourselves  and  the  institution  of  which  you 
are  members. 


LETTER  VIII. 


Give  attendance  to  reading.  —  1  TIM.  iv.  13. 


HABITS   IN  THE   STUDY. 

MY  DEAR  YOUNG  FRIEND  :  — When  a  young  man  enters 
a  theological  seminary,  he  may  be  supposed  to  be 
already  familiar  with  study.  He  must  necessarily 
have  made  some  decent  acquisitions  in  the  Greek  and 
Latin  languages,  and  in  the  branches  of  physical  and 
moral  science  commonly  taught  in  our  colleges.  Of 
course  he  may  be  presumed  to  have  some  acquaint 
ance  with  mental  exertion  and  discipline.  Yet  many, 
in  these  circumstances,  have  been  so  imperfectly 
directed,  or  so  negligent  of  direction,  in  the  earlier 
parts  of  their  course,  that  they  need  to  be  put  on  a 
new  track ;  and  all,  perhaps,  may  be  benefited  by 
an  occasional  suggestion  and  stimulus  in  their  future 
efforts. 

The  following  counsels,  you  may  rest  assured,  what 
ever  may  have  been  hitherto  your  habits,  are  worthy 
of  your  serious  consideration. 

1.  One  of  the  most  indispensable  preliminaries  to 
your  engaging  in  profitable  study,  is  that  you  cherish 
a  deep  sense  of  the  great  extent  and  the  infinite  im 
portance  of  theological  science.  No  man  will  summon 

(199) 


200  LETTERS    ON    CLERICAL   MANNERS. 

his  whole  strength  to  any  work,  and  put  in  requisition 
all  his  diligence  and  zeal  in  pursuing  it,  unless  he  act 
under  the  deep  impression  that  it  is  both  arduous  and 
worthy  of  his  best  powers ;  that  it  will  require  his 
utmost  efforts  to  accomplish  what  he  ought  to  aim  at ; 
and  that  the  advantages  of  making  the  attainment  will 
be  richly  worthy  of  the  labour.  Accordingly,  I  have 
no  doubt  that  one  principal  reason  why  so  many  can 
didates  for  the  ministry  pursue  the  study  of  theology 
in  a  languid,  perfunctory  manner,  is  that  they  take 
narrow  and  altogether  inadequate  views  of  the  compass, 
depth,  and  value  of  this  branch  of  knowledge.  They 
hastily  adopt  the  degrading  notion,  that  a  careful 
perusal  of  the  Bible,  together  with  some  approved 
system  of  divinity,  and  twenty  or  thirty  other  volumes, 
will  be  sufficient  to  prepare  them  for  the  pulpit.  No 
wonder  that,  with  this  sentiment,  their  studies  are 
lazy  and  superficial  upon  principle.  No  wonder  that 
they  study  but  little,  and  that  to  that  little  they  bring 
scarcely  any  real  intellectual  effort.  It  is  impossible 
seriously  to  undertake  the  correction  of  such  an  un 
worthy  and  childish  estimate  of  the  subject  as  this. 
He  who  can,  with  any  intelligence,  glance  over  the 
list  of  studies  prescribed  for  the  regular  course  in  this 
seminary ;  or  he  who  can  peruse  such  a  book  as 
Calvin's  Institutes,  Edwards  on  the  Will,  Butler's 
Analogy,  Warburton's  Divine  Legation  of  Moses,  or 
Magee  on  Atonement  and  Sacrifice,  without  receiving 
a  deep  impression  that  such  a  knowledge  of  theology, 
in  its  various  departments  and  relations,  as  will  qualify 
a  man,  in  any  tolerable  degree,  to  be  a  teacher  of 
thousands,  requires  profound,  patient,  and  laborious 
study ;  must  have  either  a  very  weak  or  a  very  per- 


HABITS   IN    THE    STUDY.  201 

verted  understanding.  To  gain  knowledge  enough  to 
be  what  some  call  a  "  pretty  preacher,"  (a  hateful  and 
degrading  epithet  for  an  ambassador  of  Christ)  is  not 
difficult ;  but  to  be  a  sound  thorough  divine,  you  may 
rest  assured,  is  neither  a  common  nor  an  easy  attain 
ment. 

Sit  down,  then,  to  your  studies  every  day,  under 
the  deep  impression  that  what  you  have  to  do  de 
mands  your  best  powers,  and  your  utmost  diligence. 
Take  large  views  of  theology  and  the  auxiliary  branches 
of  knowledge.  Cherish  an  ardent  thirst  for  knowledge. 
Aim  high,  not  on  the  scale  of  honour;  but  in  the 
attainment  of  furniture  with  which  to  serve  your 
Master.  Resolve,  if  Providence  permit,  to  be  "a 
workman  that  shall  not  need  to  be  ashamed."  Account 
no  labour  too  great  that  may  be  necessary  for  gaining 
your  object.  Then,  and  only  then,  can  you  hope  to 
study  to  much  purpose. 

2.  You  will  never  study  theology  to  advantage, 
unless  you  cherish  a  peculiar  and  devoted  attachment 
to  the  office  which  you  seek.  You  profess  to  have 
chosen  the  profession  of  a  minister  of  the  gospel,  be 
cause  you  deliberately  prefer  it  to  every  other.  And  in 
this  profession  I  hope  you  are  sincere.  But  this  is  not 
enough.  You  ought  not  only  deliberately  to  prefer  it, 
but  to  cultivate  for  it,  habitually,  an  ardent  love,  a 
ruling  passion,  an  attachment  of  the  fondest  and  most 
heartfelt  kind.  If  there  be  a  profession  in  the  world 
which  is  worthy  of  drawing  forth,  every  hour,  all  the 
strongest  and  most  elevated  affections  of  the  soul,  the 
ministry  of  reconciliation  is  surely  that  profession. 
On  this  subject  I  cannot  forbear  to  transcribe  a  short 
passage  from  a  sermon  by  the  eloquent  Ilobert  Hall. 


202  LETTERS    ON    CLERICAL   MANNERS. 

"  How  high  and  awful  a  function  is  that  which  pro 
poses  to  establish  in  the  soul  an  interior  dominion  ; 
to  illuminate  its  powers  by  a  celestial  light ;  and  in 
troduce  it  to  an  intimate,  ineffable  and  unchanging 
alliance  with  the  Father  of  spirits  !  The  moment  \ve 
permit  ourselves  to  think  lightly  of  the  Christian 
ministry,  our  right  arm  is  withered ;  nothing  but  im 
becility  and  relaxation  remains.  For  no  man  ever 
excelled  in  a  profession  to  which  he  did  not  feel  an 
attachment  bordering  on  enthusiasm  :  though  what  in 
other  professions  is  enthusiasm,  is,  in  ours,  the  dictate 
of  sobriety  and  truth.""1 

If  you  have  not  learned,  my  young  friend,  the 
precious  art  of  pursuing  your  professional  studies,  not 
only  with  a  deep  sense  of  their  importance,  but,  as 
the  Italians  say,  con  amore;  if  they  do  not  form  the 
pursuit  in  which  your  heart  delights,  for  its  own  sake, 
and  more  especially  for  the  sake  of  its  blessed  end ; 
your  attainments  will  be  tardy  and  imperfect.  Be  it 
your  care,  then,  daily  to  nurture  in  your  soul  this 
attachment,  this  ardent  delight ;  to  enter  more  and 
more  into  the  sweetness  of  that  knowledge  which  is 
to  be  so  nobly  employed ;  into  the  preciousness  of 
that  profession,  the  object  of  which  is  the  highest  in 
the  universe.  Let  men  in  secular  professions  toil  for 
"  the  dust  of  wealth,"  or  the  "  vapour  of  fame."  The 
profession  for  which  you  are  preparing,  carries  with 
it,  more  than  any  other  on  this  side  of  heaven,  its  own 
reward.  While  it  promotes  the  real  welfare  of  men, 
and  the  glory  of  God,  it  purifies,  enriches,  and  ele 
vates  the  labourer  himself,  making  him  twice  blest ; 

*  Sermon  on  the  Discouragements  and  Supports  of  the 
Christian  Ministry. 


HABITS   IN  THE   STUDY.  203 

blest  in  giving,  and  blest  in  receiving.  Methinks,  if 
you  have  a  particle  of  the  spirit  of  Christ  in  your 
bosom,  it  will  be  more  or  less  kindled  into  a  flame  of 
holy  pleasure  in  sitting  down  to  studies  of  such  a 
character. 

3.  Strive  to  acquire  the  habit  of  close  and  fixed 
attention  in  study.    I  know  not  a  more  fatal  defect  in 
a  student,  than  the  want  of  this  habit.     He  who  has 
not  learned  the  art  of  fastening  his  mind  on  a  subject, 
and  of  holding  that  subject  strictly  and  firmly  before 
it,  will  never  look  deeply  into  any  thing ;  will  never 
accomplish  any  thing  which  deserves  the  name  of  in 
vestigation.     It  is  generally  known,  that,  to  the  pos 
session  of  this  power,  Sir  Isaac  Newton  ascribed  all 
his  attainments  in  science.     If  you  do  not  already 
possess  the  precious  faculty  in  question,  try  to  attain 
it.     If  you  fail  at  one  time,  be  not  discouraged.     Try 
again  and  again.     It  is  richly  worth  all  the  agony  of 
effort  that  you  can  possibly  make  for  its  acquirement. 
Make  incessant  efforts,  then,  until  you  succeed,  to 
summon  your  powers  to  concentrated  action ;  to  shut 
out,  at  pleasure,  all  extraneous  objects ;  to  go  from 
step  to  step  without  interruption ;  and  to  keep  fast 
hold  of  the  thread  which  you  first  seize  until  you  trace 
it  to  the  end.     From  the  moment  that  you  open  a 
book,  or  take  your  pen  in  hand,  give  undivided  atten 
tion  to  what  you  are  about,  until  you  close  the  one,  or 
lay  down  the  other. 

4.  Endeavour   habitually  to   study  with  a  devout 
spirit.     By  this  I  mean  that  you  endeavour  always  to 
study  under   the  deep  impression,  that  the  subjects 
which   you   are    engaged   in    examining,  are   sacred 
subjects,  and  the  knowledge  which  you  are  labouring 


204  LETTERS   ON   CLERICAL   MANNERS. 

to  acquire,  is  consecrated  knowlede ;  that  the  great, 
and  the  only  proper  end  of  all,  is  practical  usefulness, 
in  promoting  the  glory  of  God,  and  the  welfare  of 
men ;  and  that  for  all  your  privileges  and  opportunities, 
you  are  hastening  to  a  solemn  account.  The  motto 
of  an  old  Spanish  Catholic  divine  —  Oculus  ad  scopum 
—  ought  to  be  continually  fixed  in  your  mind.  Such 
impressions  will  give  you  a  deeper  interest  in  your 
studies  ;  will  promote  diligence  in  them  ;  will  serve  to 
fix  that  which  you  acquire  more  firmly  in  your  mind ; 
and  will  prevent  your  wasting  your  time  in  frivolous 
pursuits.  0  my  young  friend,  if  every  hour  spent  in 
your  study  were  spent  under  the  practical  recollection 
that  you  are  not  your  own ;  that  the  eye  of  your 
Master  is  upon  you;  and  that  every  mental  effort 
may  be  considered  as  a  seed  of  eternity,  both  with 
regard  to  yourself  and  others  ;  — with  what  fixedness 
and  solemnity  of  spirit  would  your  studies  be  con 
ducted  ! 

5.  Constantly  implore  the  aid  of  the  Holy  Spirit 
in  study.  The  duty  of  humbly  and  importunately 
asking  the  blessed  Spirit's  influence,  to  sanctify  our 
affections,  and  to  aid  us  in  cultivating  all  the  graces 
and  virtues  of  the  Christian  life,  will  not,  I  suppose, 
be  disputed  by  any  one  who  has  the  smallest  tincture 
of  piety.  But  I  fear  it  is  not  so  universally  recog 
nized,  even  by  pious  students,  that  the  same  gracious 
aid  ought  to  be  solicited  and  expected,  in  all  intel 
lectual  culture,  and  in  all  investigation  of  truth.  Is 
it  either  unreasonable  or  unscriptural  to  believe,  that 
the  Spirit  of  God  can,  and  often  does,  enlarge  and 
invigorate  the  intellectual  faculties,  extend  the  scope 
of  their  vision,  and  give  them  deeper  and  clearer 


HABITS   IN   THE   STUDY.  205 

views  than  without  this  aid  they  could  have  taken  ? 
It  were,  it  seems  to  me,  a  species  of  atheism  to  doubt 
it.  "  Think  with  yourself  how  easily  and  how  insen 
sibly,  by  one  turn  of  thought,  the  Father  of  lights 
can  lead  you  into  a  large  scene  of  useful  ideas.  He 
can  teach  you  to  lay  hold  on  a  clew  which  may  guide 
your  thoughts  with  safety  and  ease  through  all  the 
difficulties  of  an  intricate  subject.  By  his  secret  and 
supreme  government,  he  can  draw  you  to  read  such  a 
treatise,  or  converse  with  such  a  person,  who  may 
give  you  more  light  into  some  deep  subject  in  an  hour, 
than  you  could  obtain  by  a  month  of  your  own  solitary 
labour."*  You  remember,  I  presume,  that  Milton, 
in  preparing  to  enter  on  the  composition  of  the 
"  Paradise  Lost,"  recognized,  in  the  most  explicit 
manner,  his  desire  and  expectation  of  the  divine  help 
of  which  I  speak.  "  This  is  not  to  be  obtained,"  says 
he,  "but  by  devout  prayer  to  that  Eternal  Spirit  that 
can  enrich  with  all  utterance  and  knowledge,  and 
sends  out  his  seraphim  with  the  hallowed  fire  of  his 
altar,  to  touch  and  purify  the  lips  of  whom  he  pleases." 
Did  the  poet  speak  thus  of  his  work  ?  And  shall  the 
divine,  or  the  candidate  for  the  sacred  office,  hesitate 
to  adopt  similar  language  concerning  his  infinitely 
momentous  inquiries  and  employments?  Nay,  did 
not  even  heathen  poets  frequently  begin  their  compo 
sition  by  invoking  the  aid  of  their  fancied  deities ; 
and  shall  Christian  ministers,  who  know  that  th.  v 
have  an  omniscient  and  omnipresent  God,  who  is 
"able  and  ready  to  help,"  neglect  to  apply  day  by 
day,  for  that  help  ?  If  you  wish,  then,  to  investigate 

*  Watts's  Improvement  of  the  Mind,  Chap.  I. 
18 


206  LETTERS   ON   CLERICAL   MANNERS. 

profoundly  and  profitably;  if  you  desire  to  avoid  the 
deplorable  delusions  into  which  others  have  fallen, 
and  to  be  preserved  from  that  pride  and  presumption 
of  intellect  which  have  ensnared  some  of  the  greatest 
men  that  ever  lived ;  "  pray  without  ceasing,"  that 
the  Spirit  of  all  grace  may  enlighten  your  mind ;  may 
strengthen  all  its  powers ;  may  inspire  you  with  wis 
dom  and  discernment ;  and  may  deliver  you,  in  your 
search  after  truth,  from  the  influence  of  that  pride, 
vanity,  prejudice,  bigotry,  and  passion,  which  are  so 
apt  to  blind  the  perceptive  faculties,  and  control  the 
judgments,  even  of  good  men.  Especially  do  this, 
with  more  than  usual  care  and  solemnity,  when  you 
are  entering  on  a  new  study,  or  engaging  in  the  perusal 
of  a  new  book.  Does  every  Christian  implore  the 
blessing  of  God  when  he  sits  down  to  a  social  meal  ? 
And  can  a  Christian  student  sit  down  to  an  intellectual 
feast  or  effort,  without  importunately  asking  of  Him 
who  gave  him  his  mind,  and  supports  it  every  moment 
in  exercise,  to  preside  over  all  its  operations,  and  to 
crown  them  with  his  abundant  blessing  ? 

6.  Never  imagine  that  any  valuable  amount  of 
knowledge,  and  especially  of  accurate  knowledge,  is 
to  be  obtained  without  labour, —  and  much  labour.  I 
do  not  forget  that  you  have  a  mind,  to  a  very  respect 
able  degree,  vigorous  and  active.  But,  notwithstanding 
this,  rely  upon  it,  if  you  will  not  consent  to  apply 
yourself  to  the  acquisition  of  knowledge,  laboriously, 
patiently  and  indefatigably,  you  will  never  attain 
much.  I  have  directed  close  attention  to  this  subject, 
ever  since  my  connection  with  the  seminary ;  and  the 
result,  without  one  solitary  exception,  is,  that  I  never 
knew  an  individual  gain  any  considerable  mass  of 


HABITS    IN   THE    STUDY.  207 

really  digested  and  valuable  knowledge,  without  un 
wearied  industry.  The  maxim,  Ms\ewi  TO  irav,  of  Pcri- 
ander,  the  old  Grecian  sage,  is  worth  its  weight  in 
gold.  Patient  application  is  literally  every  thing. 
Without  it,  you  may  have  a  number  of  half-formed 
ideas  floating  in  your  mind ;  but  deep,  connected, 
large  and  consistent  views  of  any  subject,  you  will 
never  gain. 

But  in  relation  to  this  point,  I  suspect  there  is  a 
very  prevalent  error.  It  is,  that  these  deep  views  of 
particular  subjects  are  to  be  obtained  by  one  or  a  few 
mighty  efforts.  Be  assured,  whatever  may  be  the 
case  with  a  rare  genius  now  and  then,  it  is,  commonly, 
not  so.  The  old  French  proverb,  "  Pas  a  pas  on  va 
lien  loin,"  i.  e.  "Step  by  step  one  goes  very  far," 
affords  the  real  clew  to  the  proper  course.  A  moun 
tain  is  not  to  be  passed  at  a  single  leap,  nor  a  deep 
and  rich  mine  to  be  explored  by  a  single  stroke  of  the 
spade.  But  a  sufficient  number  of  slow,  cautious, 
patient  efforts,  will  accomplish  the  enterprise.  So  it 
is  in  study.  Impatient  haste  is  the  bane  of  deep  in 
tellectual  work.  A  little,  thoroughly  done,  every  day, 
will  make  no  contemptible  figure  at  the  end  of  the 
year.  If  I  could  be  sure  of  your  entering  completely 
into  the  spirit  of  this  principle,  I  should  have  no  doubt 
of  your  accomplishing  much. 

7.  Closely  connected  with  this  counsel  is  another, 
viz  :  That  you  leave  nothing  till  you  have  done  it  well. 
Skimming  over  the  surface  of  any  subject  is  of  very 
little  use.  Passing  on  to  something  else,  before  that 
which  precedes  is  half  understood,  is  really  oftentimes 
•worse  than  useless,  because  it  deceives  with  the  name 
of  knowledge ;  and  because  it  deposits  in  the  memory, 


208  LETTERS   ON    CLERICAL   MANNERS. 

if  there  be  a  deposit  made  there  at  all,  mere  abortions, 
instead  of  mature  births.  The  instances  in  which 
young  men,  and  even  candidates  for  the  holy  ministry, 
cheat  themselves  by  indulging  in  this  practice,  by 
running  over  a  task,  as  eye-servants  are  wont  to  do, 
without  performing  any  part  of  it  well,  are  as  numerous 
as  they  are  melancholy.  My  dear  friend,  be  not  thus 
unjust  to  yourself.  It  is  your  own  interest  for  which 
I  plead.  If  you  are  studying  a  language,  be  careful 
to  sift  to  the  bottom  the  grammatical  character,  as 
well  as  the  strict  meaning  of  every  word,  before  you 
proceed  to  another.  If  you  have  occasion  to  ascertain 
the  time  or  place  of  any  particular  event,  be  sure  to 
examine  instantly  and  thoroughly,  and  endeavour  to 
form  some  plan  for  fixing  it  firmly  in  your  mind.  If 
you  are  investigating  any  important  doctrine,  be  not 
ready  to  leave  it.  Come  to  it  again  and  again, 
seeking  light  from  every  quarter ;  and  perusing  with 
attention  the  best  books,  until  you  have  entered,  as 
far  as  you  are  capable,  into  its  profoundest  merits. 
And  if  compelled,  by  any  circumstance,  to  leave  the 
subject  before  you  have  reached  this  point,  hold  it  in 
reserve  for  another  and  more  satisfactory  examination. 
In  short,  let  your  motto,  and,  as  far  as  practicable, 
your  habit,  be,  to  leave  nothing  till  you  have  thoroughly 
mastered  it.  And  by  mastering  a  subject,  I  mean 
investigating  it  to  the  bottom,  until  you  come  to  a 
clear  view  of  the  fundamental  principles  on  which  it 
rests.  For,  until  you  do  this,  you  cannot  really  be 
said  to  understand  any  subject.  On  this  point,  Mr. 
Locke,  in  his  "  Conduct  of  the  Understanding,"  (§  43) 
makes  a  remark  which  I  think  worth  transcribing. 
"  There  are  fundamental  truths  which  lie  at  the  bottom, 


HABITS   IN   THE   STUDY.  209 

the  basis  upon  which  a  great  many  others  rest,  and  in 
which  they  have  their  consistency.  These  are  teeming 
truths,  rich  in  store,  with  which  they  furnish  the  mind, 
and,  like  the  lights  of  heaven,  are  not  only  beautiful 
and  entertaining  in  themselves,  but  give  light  and 
evidence  to  other  things,  that  without  them  could  not 
be  seen  or  known.  These,  and  such  as  these,  are  the 
truths  we  should  endeavour  to  find  out,  and  store  our 
minds  with. 

,  8.  With  respect  to  all  important  subjects,  I  would 
advise  you  to  bring  your  acquaintance  with  them  to 
the  test  of  writing.  It  is  wonderful  how  far  the 
crudeness  and  inadequacy  of  a  man's  knowledge  on  a 
given  subject,  may  be  hidden  from  his  own  mind,  until 
he  attempts  to  express  what  he  knows  on  paper.  He 
then  finds  himself  at  a  loss  at  every  step,  and  cannot 
proceed  without  much  extension,  and  no  less  correction, 
of  his  former  attainments.  Nay,  sometimes  he  finds 
that  he  must  begin  again,  from  the  very  foundation, 
and  that  he  has  not  really  mastered  any  part  of  the 
subject.  Now  to  obviate  this  difficulty,  from  the  out 
set,  in  studying  every  subject  in  which  it  is  practicable, 
make  a  liberal  use  of  your  pen.  I  believe,  indeed, 
that  one  of  the  best  methods  of  becoming  accurately 
and  familiarly  acquainted  with  any  subject,  is  to  write 
upon  it.  It  was  said  of  one  of  the  most  voluminous 
writers  of  the  eighteenth  century,  that,  whenever  he 
wished  to  make  himself  well  acquainted  with  any 
branch  of  knowledge,  he  wrote  and  published  a  book 
upon  it.  In  writing,  he  was  undoubtedly  wise :  in 
publishing,  it  may  be  questioned  whether  he  treated 
the  republic  of  letters  with  as  much  respect  as  he 
ought..  It  was,  in  fact,  palming  upon  it  the  immature 
IS* 


210  LETTERS   ON   CLERICAL  MANNERS/ 

productions  of  a  tyro,  rather  than  those  of  a  master 
workman.  But,  without  giving  the  least  countenance 
to  the  thought  of  imposing  your  juvenile  lucubrations 
on  the  public,  I  would  earnestly  advise  you  to  employ 
writing,  as  far  as  may  be  consistent  with  your  health, 
and  other  engagements,  as  a  constant  medium  of  in 
vestigation.  I  would  say,  with  the  learned  and  pious 
Dr.  Adam  Clarke,  in  his  "  Letter  to  a  Methodist 
Preacher,"  before  quoted,  "  Have  always  some  essay 
or  dissertation  upon  the  anvil."  And,  I  will  add,  if  , 
no  other  eye  than  your  own  ever  see  it,  the  labour 
bestowed  upon  it  will  certainly  be  more  than  repaid 
by  its  benefit  to  yourself. 

9.  In  investigating  the  fundamental  doctrines  of 
theology,  let  the  testimony  of  scripture  hold  the  first 
place.  With  many,  the  order  of  proceeding  is  entirely 
different.  The  first  thing  they  study  is  the  systematic 
work  of  some  favourite  author.  Having  done  this, 
they  resort  to  the  scriptures  rather  to  confirm  his 
statements,  than  to  bring  them  to  the  test  of  the  only 
infallible  standard.  Their  minds  are  made  up  before 
they  come  to  what  ought  to  be  the  most  decisive  point 
of  the  inquiry.  I  hope  you  will  never  allow  this  to 
be  your  course  of  proceeding.  When  you  are  about 
to  examine  the  correctness  of  a  particular  doctrine, 
approach  it  rather  as  a  detached  subject,  to  be  scru 
tinized  from  the  very  foundation,  than  as  a  settled 
article  of  orthodox  belief.  First  of  all,  collect, 
arrange,  and  weigh  the  principal  passages  of  scripture 
which  appear  to  bear  on  the  doctrine  in  question. 
Having  done  this,  as  thoroughly  and  impartially  as 
you  are  able,  let  your  next  step  be  to  read  with  care 
the  best  works  which  have  been  written  on  the  subject, 


HABITS   IN.  THE   STUDY.  211 

both  for  and  against  what  is  deemed  the  orthodox 
opinion.  It  is  not  only  the  duty  of  a  theological 
student,  as  an  humble  and  sincere  inquirer  after  truth, 
to  do  full  justice  to  all  the  reasonings  of  its  opponents  ; 
but  it  is  no  less  his  policy,  as  a  teacher  of  others,  to 
endeavour  to  go  to  the  bottom  of  the  most  powerful 
arguments  which  are  brought  against  his  own  creed, 
that  he  may  be  able  effectually  to  expose  their  error, 
and  to  establish  the  truth  as  it  is  in  Jesus.  He  who 
has  studied  only  one  side  of  any  question,  even  though 
that  be  the  right  side,  is  by  no  means  qualified  to 
meet  and  vanquish  the  enemies  of  his  Master. 

10.  Carefully  maintain  order  in  study.  He  who 
does  not  study  upon  a  plan,  will  never  pursue  his 
studies  to  much  advantage.  In  our  seminary,  indeed, 
order  is  absolutely  indispensable,  if  you  would  do  any 
thing ;  for  there  is  an  order  in  all  the  public  exercises, 
to  which  every  student  is  bound  to  adhere,  and  without 
a  substantial  adherence  to  which,  he  had  better  be 
absent  from  the  institution.  Have  a  fixed  time,  then, 
for  every  study ;  and,  as  far  as  practicable,  adhere  to 
it  inflexibly.  I  say,  as  far  as  practicable  ;  for  there 
is  such  a  thing  as  a  student's  making  himself  the  slave 
of  his  plan,  instead  of  using  it  as  an  auxiliary.  He 
may  erect  it  into  an  end,  instead  of  employing  it  as  a 
means.  His  plans  were  made  for  him,  and  not  he  for 
his  plans.  Let  your  plan  of  study,  therefore,  be  at 
all  times  judicious,  practicable,  and  adapted  to  your 
situation ;  such  as  you  will  not  be  compelled  frequently 
to  violate.  Do  not  be  perpetually  altering  it ;  and 
yet  accommodate  it,  from  time  to  time,  to  your 
situation.  If  you  either  alter  it,  or  depart  from  it 
very  frequently,  it  will  soon  cease  to  have  any  power 


212  LETTERS   ON   CLERICAL   MANNERS. 

over  you.  And  here,  as  in  many  other  cases,  you 
will  have  occasion  for  all  that  decision  of  character 
which  is  so  important  in  a  public  man.  I  could  almost 
venture  to  prognosticate  whether  you  would  do  much 
to  purpose  in  future  life,  if  I  only  knew  with  what 
degree  of  rigour  you  adhere  to  your  plan  of  study. 
If  you  are  unsteady  and  undecided  in  regard  to  this, 
you  will  probably  be  so  in  every  important  occupation 
as  long  as  you  live. 

11.  Let  your  most  important  studies  be  assigned  to 
those  hours  in  which  you  perceive  your  mind  to  be  in 
a  state  most  favourable  to  exertion.     No  one  rule  can 
be   laid   down  which  will   suit    all.     The    tastes    of 
different  individuals  with  respect  to  seasons  of  study, 
are  as  different  as  their  tastes  with  regard  to  articles 
of  food;  and  the  former  must,  to  a  certain  degree, 
like   the  latter,  be  indulged.     With   some,  the  best 
hours  for  study  are  very  early  in  the  morning ;  with 
others  in  the  forenoon;  and  with  a  third  class,  during 
the  retirement  and  stillness  of  the  evening.     If  there 
be  a  material  difference  with  you,  ascertain  it,  by  a 
fair  and    thorough    experiment,   and  distribute  your 
time  accordingly.     Carefully  consult  the  powers  and 
bias  of  your  own  mind,  and  you  cannot  be  much  at  a 
loss  about  the  proper  distribution. 

12.  Let  the   proportion  of  time  assigned  to  each 
study,  be  determined  by  its  relative  importance.    This 
counsel  is  so  obvious,   and  so  weighty,  that  neither 
illustration  nor  enforcement  can  be  necessary.     To  a 
divine,  every  one  sees  that  the  study  of  the  Bible, 
and   of    Didactic   and   Polemic    Theology,    is    most 
essential.     But   how  often   are  these    postponed   to 
studies  of  far  less  moment ! 


HABITS   IN   THE   STUDY.  213 

13.  Do  not  embrace  too  much*  in  your  plan  of  study. 
Some  diversity  of  objects  in  a  course  of  study  is  de 
sirable.     Variety  relieves   and   refreshes   the   mind. 
But  where  the  number  of  departments  is  so  great  as 
to  distract,  and  to  keep  up  a  constant  fever  of  pursuit, 
the  effect  cannot  fail  of  being  unfavourable.     To  how 
many  studies  you  may  with  advantage  attend,  in  a 
single  day,  or  week,  depends  so  much  on  the  circum 
stances  in  which  the  student  is  placed,  and  the  pecu 
liarity  of  his  mind,  that  no  other  general  rule  can  be 
laid  down  than  this,  viz :  That  no  one  ought  to  under 
take    more  than  he  can  accomplish  without    hurry, 
perturbation,  or  fatigue. 

14.  Let  even  your  light  reading  be  such  as  shall 
exert    a   favourable   influence    on   your   professional 
studies.     A  candidate  for  the  sacred  office,  and  even 
he  who  already  fills  that  office,  must  have,  and  ought 
to  have,  his  light  reading ;  that  is,  a  kind  of  reading, 
which,  while  it  is  really  calculated  to  enlarge,  enlighten 
and  polish  the  mind,  does  not  require  the  same  severe 
application  with  many  of  the  more  important  subjects 
and  books    of  study.     Works    of  imagination,  taste 
and  entertainment,  belong,   of  course,  to  this  class. 
If  you  had  time  enough,   without  neglecting  better 
things,  I  should  say,  read  all  the  first-rate  works  of 
this  class  that  you  can  obtain.     But  you  have  not 
time.     Life  is  short ;  and  duties  far  more  momentous, 
both  of  study  and  of  action,  demand  the  much  larger 
portion  of  your  attention.     You  must,  therefore,  be 
content  with  a  selection,  and  even  a  small  selection, 
from  the  first-rate  list.     Now,  my  advice  is,  that  this 
selection  be  made  with  a  sacred  reference  to  its  bearing 
on  your  professional  studies.     Let  your  choice  fall  on 


214  LETTERS    ON    CLERICAL   MANNERS. 

such  works  as  those  of  Shakspeare,  Milton,  Addison, 
Pope,  Young,  Thomson,  Cowper,  Johnson,  &c. ;  and 
also  on  the  best  productions  of  the  class  of  biography 
and  travels.  These,  while  they  relax  and  refresh  the 
mind,  wearied  by  severe  application,  tend  to  fill  it  with 
noble  sentiments ;  to  make  it  familiar  with  the  most 
masterly  diction ;  and  to  furnish  that  kind  of  infor 
mation  which  may  be  every  day  brought  to  bear  upon 
the  duties  of  the  sacred  office.  Whereas  some  other 
works,  nearly  as  powerful  in  conception,  and  fascinating 
in  style,  abound  in  images  and  a  spirit,  which  the  less 
they  are  known,  or  the  sooner  they  are  forgotten,  by 
a  minister  of  the  gospel,  the  better  it  will  be  for  his 
heart,  if  not  also  for  his  head. 

15.  I  would  advise  you  to  exclude  novels  from  your 
light  reading  altogether.  I  throw  this  counsel  into  a 
separate  section,  for  the  purpose  of  making  it  more 
emphatical.  There  have  been  ministers  who  were, 
habitually,  among  the  most  devoted  readers  of  novels 
to  be  found.  But  I  hardly  need  say,  that  they  were 
not,  in  general,  the  most  diligent  and  exemplary  in 
the  discharge  of  their  parochial  duties.  I  am  not  in 
sensible  of  the  powerful  talents  and  fascination  dis 
played  in  many  of  the  first  class  of  novels.  But  on 
this  very  account,  as  well  as  others,  I  would  banish 
them  from  the  study  of  a  gospel  minister.  I  consider 
them  as  an  article,  which,  like  tobacco,  and  ardent 
spirits,  if  a  man  use  at  all,  he  will  probably  be  tempted 
to  use  excessively.  And,  therefore,  I  would  say, 
"Touch  not,  taste  not,  handle  not."  No  one,  how 
ever  grave  his  character  or  pursuits,  if  he  once  give 
way  to  this  sort  of  reading,  can  ever  be  sure  he  will 
not  go  to  excess:  and  every  man  who  abounds  in 


HABITS   IN   THE   STUDY.  215 


novel  reading,  even  though  he  be  a  clergyman, 
suffer  both  intellectual  and  moral  injury  of  no  trivial 
import. 

16.  Never  pass  a  day,  if  you  can  avoid  it,  to  the 
end  of  life,  without  reading  more  or  less  of  Latin, 
Greek  and  Hebrew.     You  will  scarcely  believe,  with 
out  having  made  the  experiment,  how  little  time  be 
stowed  on  this  object,  every  day,  will  keep  up,  and 
insensibly  extend  a  very  comfortable  degree  of  ac 
quaintance  with  the  languages  which  I  have  mentioned. 
After  you  quit  the  seminary,  and  indeed  after  the 
second  year  of  your  residence  in  it,  you  will  probably 
cease  to  bestow  any  formal  or  long-continued  atten 
tion,  at  any  one  time,  on  this  object.     The  consequence 
will  be,  unless  you  adopt  the  plan  which  I  now  recom 
mend,  that,  in  a  short  time,  you  will  become  rusty  in 
these    languages.     But  if,   from  the  time    that  you 
cease  to  attend  to  them  every  day  as  a  task,  you  make 
a  point  of  reading,  if  it  be  only  two  or  three  sentences 
of   each   language,  with   strict  accuracy,   daily,  the 
result  cannot  fail,  of  being  greatly  to  your  advantage. 
For  this  purpose,  assign  some  time  when  you  can  with 
most  certainty  calculate  on  freedom  from  interruption. 
A  few  minutes  at  a  time  well  husbanded  will  suffice. 
You  will  not  ask  me,  I  am  sure,  of  wrhat  solid  use  a 
familiarity  with  these  languages  will  be  to  you.     If 
I  thought  a  theological  student  capable  of  entertain 
ing  a  doubt  as  to  this  point,  I  should  really  consider 
his  understanding  as  manifesting  too  much  weakness 
or  obliquity  to  be  a  proper  object  of  reasoning. 

17.  Be    a   close    student   through   life.     It   is    as 
wonderful  as  it  is  humiliating,  how  entirely  habits  of 
study  are  abandoned  by  many  clerical  men,  almost  as 


216  LETTERS   ON   CLERICAL   MANNERS. 

Boon  as  what  may  be  called  their  initiatory  course  is 
closed.  From  that  time,  they  seem  to  think  it  suffi 
cient,  if  they  read  and  think  enough,  each  week,  to 
address  their  people  twice  from  the  pulpit,  on  the 
sabbath,  in  a  common-place  way.  Thenceforward 
they  make  no  solid  addition  to  their  stock  of  know 
ledge.  Their  minds  become  lean  and  inactive.  Instead 
of  causing  "their  profiting  to  appear  unto  all,"  every 
time  they  enter  the  sacred  desk,  they  become  more 
and  more  jejune  and  uninteresting.  With  the  habit, 
they  lose  all  taste  for  study.  Their  leisure  hours  are 
spent  in  worldly  cares,  or  in  gossipping,  rather  than 
among  their  books.  They  invite  premature  intellectual 
torpor  and  debility.  They  cease  to  instruct  their 
hearers,  and  soon  become  a  dead  weight,  instead  of 
a  comfort  and  blessing  to  their  congregations.  Such 
is  the  history  of  many  a  minister  who  had  good 
natural  talents ;  and  concerning  whom  the  expecta 
tions  of  his  friends  were  raised ;  but  who  could  never 
be  persuaded  to  love  study.  Rely  upon  it,  no  minister 
will  ever  be,  for  any  length  of  time  together,  really 
acceptable  and  popular  as  a  preacher,  who  is  not  a 
constant  and  diligent  student ;  and  who  does  not 
"feed  his  hearers  with  knowledge  and  with  under 
standing."  Keep  up  this  habit  with  unabated  vigour 
even  to  extreme  old  age,  if  you  shall  ever  reach  it. 
Strength  of  mind  is  promoted  and  retained  by  nothing 
so  much  as  persevering  exercise.  Many  judges,  and 
other  secular  men,  retain  their  intellectual  powers 
unimpaired  to  the  age  of  seventy,  or  even  later. 
But  the  mass  of  ministers,  after  fifty-five,  make  no 
more  mental  efforts ;  preach  over  their  old  sermons, 
and  study  little.  The  consequence  is,  that,  at  sixty, 


HABITS   IN   THE   STUDY.  217 

! 

they  are  commonly  beginning  very  perceptibly  to  de 
cline  in  intellectual  vigour,  and  sometimes  greatly  to 
the  injury  of  the  cause  of  religion. 

Make  a  point  then  of  being  a  "hard  student"  as 
long  as  you  live.  Keep  up  the  habit  of  reading  much, 
reflecting  much,  and  writing  much,  as  long  as  you 
have  strength  enough  to  open  a  book,  or  wield  a  pen. 
Content  not  yourself  with  merely  that  kind  of  study 
which  will  qualify  you  to  prepare  your  sermons  with 
success  ;  but  let  your  constant  aim  be  to  make  rich  and 
solid  additions  to  your  stores  of  professional  know 
ledge.  For  this  purpose  constantly  keep  under  perusal 
some  great  standard  work.  And  never  consider  your 
self  as  having  gotten  through  a  year  well,  unless  you 
have  carefully  read  seven  or  eight  such  works,  in 
addition  to  all  your  other  studies.  This  will  render 
your  sermonizing  more  easy  and  delightful  to  your 
self,  and  more  profitable  to  others.  It  will  keep  up 
the  activity  and  tone  of  your  mind.  It  will  avert 
premature  dotage ;  and  better  qualify  you,  in  every 
respect,  to  do  your  Master's  work. 

18.  Do  not,  however,  confine  yourself  to  the  perusal 
of  books  strictly  professional.  Endeavour,  as  far  as 
practicable,  to  keep  pace  with  the  current  literature 
of  the  day,  by  reading  the  most  important  new  books 
which  appear.  Be  careful,  also,  to  maintain  a  con 
stant  familiarity  with  your  college  studies.  There  is 
a  shameful  negligence  on  the  part  of  many  young 
clergymen  as  to  this  matter.  If  you  live,  you  will 
probably  be,  one  day,  a  trustee,  or  a  visitor  of  some 
college  or  academy ;  and  you  may  often  be  called 
upon  to  examine  students  on  all  the  branches  of  know 
ledge  taught  in  those  institutions.  And  will  you  not 
19 


218  LETTERS   ON   CLERICAL   MANNERS. 

disgrace  yourself,  if  you  shall  have  become  so  rusty 
in  those  studies  as  to  be  wholly  unable  to  do  it,  or  to 
do  it  in  a  very  bungling  and  inadequate  manner? 
Besides,  you  know  not  to  what  station  God  in  his 
providence  may  call  you.  It  is  the  part  of  a  wise 
man  to  be  prepared  for  any  one.  During  a  consider 
able  part  of  the  eighteenth  century,  in  the  days  of 
Dickinson,  Burr,  Edwards,  Davies,  Finley,  Ewing, 
Allison,  Wilson,  Witherspoon,  Nisbet,  Smith,  Mac- 
whorter,  and  a  number  of  others  who  might  be  men 
tioned,  we  had  a  very  honourable  proportion  of  ministers 
in  our  church,  whose  classical  and  scientific  attain 
ments  and  general  literature,  were  so  rich  and  mature 
that  they  were  well  qualified  for  the  highest  literary 
as  well  as  ecclesiastical  stations ;  and  acted  as  con 
servators  of  literature  in  their  respective  neighbour 
hoods.  Whether  we  have  as  many  now,  in  proportion 
to  our  numbers,  who  are  thus  qualified,  I  will  not  at 
present  decide.  But  do  what  in  you  lies,  that  the 
Church  may  have  one  such  individual  in  yourself. 

19.  Always  have  some  reading,  or  some  other  in 
tellectual  employment,  to  fill  up  the  small  spaces  of 
time  which  would  otherwise  be  lost.  To  the  man  of 
real  wisdom,  every  moment  is  precious.  To  waste 
even  single  minutes,  therefore,  appears  to  him  un 
speakably  more  foolish  than  throwing  away  gold. 
Yet,  in  the  lives  of  the  most  industrious,  many 
minutes  will  occur,  in  the  course  of  every  day, 
which  must  inevitably  be  wasted,  unless  some  ex 
pedient  be  adopted  to  furnish  means  for  filling  up 
every  vacant  moment,  however  unexpectedly  it  may 
occur.  For  this  purpose,  I  would  advise  you  always 
to  carry  a  Bible  in  your  pocket,  and  some  other  port- 


HABITS   IN   THE    STUDY.  219 

able  book  of  value,  which  may  be  taken  up  for  a  few 
moments,  wherever  you  may  happen  to  be,  and  laid 
down  again  without  material  disadvantage.  And  when 
you  go  from  home,  always  take  with  you  books 
enough,  and  of  the  proper  character,  for  the  profitable 
employment  of  your  time,  while  waiting  at  taverns, 
or  travelling  in  public  conveyances,  in  which  many 
an  hour  is  lost  by  the  improvident  man.  If  you  are 
only  awake  to  the  importance  of  this  subject,  and 
have  your  attention  vigilantly  directed  to  the  econom 
ical  use  of  time,  it  is  wonderful  how  much  of  it  may 
be  easily  saved  from  utter  waste. 

20.  Study  much  with  your  pen  in  hand.  Keep 
several  blank  books  on  your  shelves.  One  of  these 
should  be  a  common-place  book,  in  which  you  should 
enter  references  to  the  volume,  chapter,  and  page,  in 
which  any  remarkably  just  sentiments,  or  able  dis 
cussions,  are  to  be  found.  This  is,  undoubtedly,  a 
method  greatly  preferable  to  that  which  is  adopted 
by  many;  I  mean  the  method  of  laboriously  trans 
cribing  long  passages  from  books ;  which  ought  never 
to  be  done  unless  with  respect  to  such  books  as  you 
may  not  be  able  to  see  again.  If  you  possess,  or  can 
easily  procure  a  book,  a  reference  to  the  passage 
which  strikes  you,  under  its  appropriate  title,  in  a 
volume  kept  for  that  purpose,  is  quite  sufficient,  and 
much  less  laborious  and  exhausting.  It  is  a  good 
thing,  too,  while  the  contents  of  a  book  of  sterling 
value  are  fresh  in  your  memory,  to  throw  on  paper  a 
compend  or  synopsis  of  the  scope,  plan,  and  reasoning. 
This  will  not  only  tend  to  fix  them  in  your  memory  ; 
but  may  also  serve,  if  filed  and  preserved,  some  im 
portant  purpose  afterwards.  And,  finally,  in  an  in- 


220  LETTERS   ON   CLERICAL   MANNERS. 

terleaved  Bible  be  careful  to  enter,  in  a  small,  neat 
hand,  all  the  striking  criticisms,  and  expositions  of 
scripture,  which  you  may  meet  with  in  the  course  of 
your  reading,  or  your  attendance  on  the  preaching 
of  others. 

21.  It  will  be,  in  many  cases,  a  great  saving  of 
time,  if  you  learn  the  character  of  books,  from  good 
judges,  before  you  read  them.    As  no  one  has  time  or 
strength  to  read  every  book  that  can  be  found,  on  a 
given  subject,  and  as  it  would  not  .be  worth  his  while 
if  he  had,  it  is  desirable  for  a  student,  at  the  outset 
of  a  particular  investigation,  to  find  out,  from  those 
on  whom  he  can  rely,  what  writers  have  treated  on 
the  subject  which  he  wishes  to  explore,  with  most 
ability.     I  have  often  been  distressed  to  see  inexpe 
rienced  but  zealous  readers,  wasting  weeks  and  perhaps 
months,  in  reading  inferior,  and  even  paltry  books, 
when   those   which  were   far   more  worthy  of  their 
attention,  might  have  been  had  with  equal  ease.    And 
an  additional  reason  for  regret  occurs,  when  a  student 
whose  funds  are  extremely  scanty,  expends  a  portion 
of  them  in  the  purchase  of  works  scarcely  deserving 
a  perusal.     A  conversation  with  some  learned  friend 
in  reference  to  a   contemplated  book,  may  not  only 
enable  you  to  judge  of  its  relative  value,  but  may 
really  prepare  you  to  read  it  with  far  more  advantage 
than  you  would  otherwise  have  done. 

22.  Never  pursue  study  to  the  point  of  exhaustion, 
or  even  of  very  sensible  fatigue.     There  is  so  far 
from  being  any  economy  in  this,  that  it  is  the  most 
injudicious  waste  of  time  and  strength  that  can  well 
be  imagined.     The  probability  is  that  you  will  lose 
ten  times  more  than  you  will  gain  by  it.     Every  mo- 


HABITS   IN   THE   STUDY.  221 

merit  that  you  spend  in  study  after  the  mind  becomes 
jaded,  is  worse  than  thrown  away.  But  I  have  seen 
so  many  instances  in  which  youthful  students  were 
deaf  to  all  warning  on  this  subject ;  so  many  instances 
in  which,  under  the  impression  that  they  could  bear 
any  degree  of  application  to  study  with  impunity, 
they  madly  went  on,  until  the  firmest  constitutions 
were  broken  down,  —  in  some  instances  irreparably; 
that  I  despair  of  doing  much  good  by  the  most 
solemn  repetition  of  this  counsel.  No  one,  in  an  ordi 
nary  state  of  health,  ought  to  spend  more  than  six  or 
seven  hours  a  day  in  close  study.  If  to  these  be 
added  two  or  three  more  of  light  reading,  there  will 
be  as  much  time  devoted  to  intellectual  exertion,  as 
any  one  ought  ever  to  think  of.  For  one  that  can 
bear  more,  as  a  habit,  without  injury,  five  or  six  can 
not  endure  so  much.  Will  students  never  learn  but 
by  the  destruction  of  their  health,  that  it  is  muck 
better  to  leave  off  study,  while  their  minds  continue 
elastic,  and  their  animal  spirits  unwearied ;  than,  for 
the  sake  of  gaining  a  few  hours,  to  run  the  risk  of  a 
prostration  of  strength,  which  may  exclude  them  from 
their  books  for  years,  and  deprive  them  of  all  com 
fortable  health  for  the  remainder  of  life  ? 

23.  Never  study  much  by  night.  Begin  with  the 
dawn  of  day,  and  improve  every  moment  of  daylight 
that  you  can  secure.  But  be  extremely  cautious  of 
night-studies.  I  have  known  them  to  injure  incurably 
the  eyes  and  the  general  health  of  many  unwary 
students,  before  they  apprehended  the  least  danger. 
Study  to  a  late  hour  at  night  ought  never  to  be  in 
dulged  at  all,  by  any  one  who  values  his  health.  Two 
hours'  sleep  before  midnight  are  worth  three,  if  not 
19* 


222  LETTERS   ON   CLERICAL   MANNERS. 

four,  after  it.  And  he  who  frequently  allows  himself 
to  remain  at  his  studies  after  eleven  o'clock  in  the 
evening,  is  probably  laying  up  in  store  for  himself 
bitter  repentance. 

24.  Let  me  advise  you  to  do  all  your  writing  in  a 
standing  posture.     If  you  write  at  a  common  table, 
the  probability  is,  that  you  will  contract  a  crooked, 
half-bent  mode  of  sitting,  which  will  materially  injure 
your  health.     Writing-chairs  are  very  much  in  vogue 
with  many  students.    But  if  I  am  not  greatly  deceived, 
they  are   pestiferous   things,  which  do  ten  times  as 
much  injury  as  they  do  good.    It  is  almost  impossible 
to  write  on  them  without  incurring  an  unequal  and 
mischievous  pressure  on  one  side.     Indeed,  a  gentle 
man    of    much    experience    and    observation,    lately 
assured  me  that  he  had  procured  the  banishment  of 
such  chairs  from  an  important  literary  institution  with 
which  he  was  connected,  on  account  of  the  serious 
mischief  which  he  had  found  them  produce  to   the 
persons  and  general  health  of  many  students.     If  you 
write  standing  and  guard  against  pressing  your  breast 
bone  on  the  edge  of  the  desk,  but  rest  altogether  on 
your  arms,  I  am  persuaded  you  will  find  it  a  method 
attended  with  fewer  inconveniences  and  dangers  than 
any  other.     On  this  plan,  no  part  of  the  body  is  in  a 
constrained    posture,    and   the   circulation   is    unob 
structed.    Besides,  if  you  read  sitting,  as  most  people 
do,  it  will   create  an   agreeable  variety,  if  you  rise 
when  you  begin  to  write. 

25.  Whenever  you  are  called  upon  to  make  par 
ticular  exertion  in  study,  let  it  always  be  accompanied 
with   special    abstemiousness   with   regard    to   food. 
Every  one  who  is  addicted  to  a  sedentary  employ- 


HABITS   IN   THE   STUDY.  223 

ment,  and  especially  a  student,  ought  habitually  to 
live  on  a  much  more  slender  diet  than  those  whose 
occupations  are  more  active.  And  this  point  demands 
the  greater  attention  on  the  part  of  students,  because, 
•with  many,  intense  application  to  study,  instead  of 
diminishing  the  appetite  for  food,  rather  gives  it  an 
additional  or  morbid  keenness;  so  that,  at  such  a 
season,  they  are  tempted  to  more  than  common  indul 
gence  in  eating.  But  whenever  you  find  it  necessary 
to  make  a  mental  effort,  in  reading  or  writing,  more 
than  usually  severe  and  long  continued,  let  it  ever  be 
accompanied  with  more  than  usual  abstemiousness. 
This  will  render  the  effort  more  easy,  at  the  time,  and 
less  exhausting  in  its  effects.  It  will  impart  to  your 
mind  a  serenity,  a  vigour,  and  an  aptitude  for  exertion, 
always  perceptible,  and  often  delightful ;  and  it  will 
commonly  enable  you  to  perform  the  same  amount  of 
work,  not  only  better,  but  also  in  less  time.  It  is 
true,  managing  the  business  of  abstinence  requires  the 
exercise  of  much  caution  and  judgment.  If  carried 
too  far,  it  may  destroy  the  health ;  but  this,  I  believe, 
is  seldom  done.  Every  one  who  is  wise  enough  to 
make  the  experiment,  must  observe  and  judge  for 
himself  how  far  it  will  be  for  the  advantage  both  of 
his  bodily  and  mental  health  to  carry  it.  But  I  am 
very  confident  that,  among  all  the  physical  auxiliaries 
of  which  a  student  may  avail  himself,  there  is  none 
more  rational,  or  more  potent,  than  this. 

26.  You  must  not  think  me  whimsical,  if  I  tell  you, 
that  some  have  found  their  minds  more  active  and 
vigorous  in  consequence  of  putting  on  clean  clothes, 
and  attending  to  circumstances  of  personal  cleanliness. 
I  could  name  more  than  one  minister,  who,  whenever 


224  LETTERS   ON   CLERICAL   MANNERS. 

they  wish  to  make  special  efforts,  wash  their  hands 
and  face,  put  on  clean  linen,  and  dress  themselves  as 
if  for  company  —  declaring  that  they  scarcely  ever 
fail  to  find  sensible  aid  from  this  preparation  for  study. 
I  feel  no  difficulty  in  believing  that  this  aid  is  more 
than  imaginary.  That  there  is  a  close  connection  be 
tween  the  body  and  the  mind,  we  all  know.  And  that 
he  who  wishes  to  study  to  advantage,  will  find  his 
object  promoted  by  every  thing  which  removes  defile 
ment,  obstruction,  oppression,  or  any  kind  of  discom 
fort  from  his  body,  would  seem  to  be  one  of  the  most 
rational  conclusions. 

27.  While  I  think  it  proper  to  throw  out  these 
hints,  which  may  possibly  promote  your  comfort,  when 
you  are  called  to  make  special  efforts  in  study ;  I  con 
sider  it  as  my  duty,  at  the  same  time,  to  put  you  on 
your  guard  against  one  mistake,  which  to  a  minister  of 
the  gospel,  may  be  a  serious  one.  I  refer  to  the  popu 
lar  notion  among  many  students,  that  men  of  genius 
can  work,  and  ought  to  attempt  to  work,  only  at  those 
seasons  which  they  call  seasons  of  inspiration.  That 
is,  seasons  in  which  their  minds  are  in  a  state  of  pe 
culiar  alertness,  and  aptitude  for  intellectual  labour. 
I  am  far  from  denying  that  there  are  such  seasons, 
with  most  men,  perhaps  with  all  men ;  and  have  no 
doubt  that  with  some,  they  are  much  more  strongly 
marked  than  with  others.  When  they  do  occur,  there 
is  no  question  that  every  one  is  bound  to  make  the 
most  of  them.  But  what  I  deny  is,  that  theological 
students,  or  ministers  of  the  gospel,  ought,  in  ordinary 
cases,  to  wait  for  such  seasons.  Time  is  too  short, 
and  souls  too  precious,  for  this.  With  them,  the  ne 
cessity  for  intellectual  labour  occurs,  not  only  statedly, 


HABITS   IN  THE   STUDY.  225 

but  almost  constantly.  If  their  work  be  done  at  all, 
it  must  be  generally  done  within  a  given  number  of 
hours ;  and  this  must  be  the  habit  of  their  lives.  It 
is  of  the  utmost  importance  to  them,  therefore,  that 
they  be,  as  much  as  possible,  at  all  times  ready  for 
their  appropriate  labour.  And  although  it  is  certain 
that  they  will  not  be,  at  all  times,  in  a  state  of  feeling 
equally  favourable  to  either  intellectual  or  bodily 
effort;  yet  the  effort  ought  not,  in  common,  to  be 
forborne  on  that  account.  And,  after  all,  if  you  con 
duct  your  studies  in  a  judicious  manner,  as  to  plans 
and  hours ;  and,  especially,  if  you  practise  with  wis 
dom,  that  occasional,  and  even  habitual  abstemious 
ness,  which  I  recommended  in  a  preceding  section, 
rely  upon  it,  your  seasons  of  inspiration  will  occur 
much  more  frequently  than  you  suppose,  or  than 
liberal  feeders  commonly  experience. 

28.  Make  a  point  of  keeping  every  thing  in  your 
study  in  a  state  of  perfect  neatness  and  regularity. 
Whether  your  books  be  few  or  many,  keep  them  in 
their  places,  and  in  perfect  order.  Let  all  your 
manuscripts  be  so  arranged  as  that  you  shall  be  able 
to  lay  your  hand  upon  any  one  of  them  in  a  moment. 
Tie  your  pamphlets  in  bundles,  in  a  certain  order 
understood  by  yourself,  and  as  soon  as  possible,  get 
them  bound  in  convenient  volumes.  Fold,  label,  and 
deposit  in  proper  drawers,  all  loose  papers,  so  as  to  be 
at  no  loss  to  find  any  one  of  them  whenever  called 
for.  And,  in  general,  let  every  thing  in  your  study 
bear  the  marks  of  order,  system,  and  perfect  neatness. 
You  can  have  no  conception,  without  having  made  the 
experiment,  how  much  time  and  trouble  will  be  saved 
by  this  plan.  When  you  are  tempted  to  think,  that 


226  LETTERS   ON   CLERICAL   MANNERS. 

you  have  not  time  to  put  a  book  or  paper  which  you 
have  been  using,  into  its  proper  place,  ask  yourself 
whether  you  will  probably  find  it  convenient  a  week 
or  a  month  afterwards,  to  spend  an  hour  in  searching 
for  that,  which  half  a  minute  would  have  sufficed  for 
depositing  in  its  appropriate  situation  ?  Let  me  ad 
vise  you  also  to  preserve  and  file  copies  of  all  your 
important  letters ;  and  where  you  cannot  find  time  for 
this,  to  keep,  at  least,  a  distinct  memorandum  of  the 
dates,  principal  contents,  conveyance,  &c.,  of  all  such 
letters.  You  will,  in  the  end,  save  more  time  by  this 
regularity  than  you  can  now  easily  imagine. 

29.  With  one  more  counsel  I  shall  close  this  letter ; 
and  that  I  am  more  at  a  loss  to  frame  in  a  satisfactory 
manner  than  any  of  the  preceding.  It  is  that  you 
endeavour  to  guard  against  those  incessant  interrup 
tions  of  study  by  company,  which,  unless  you  take 
measures  to  prevent,  will  not  fail  to  consume  a  large 
part  of  your  time,  and  often  to  distress  you  exceed 
ingly.  I  have  more  than  hinted  at  this  subject  in  a 
former  letter.  But  it  is  one  of  those,  the  evil  of 
which,  I  fear,  even  "line  upon  line"  will  not  be  suffi 
cient  to  obviate.  Whether  you  consider  your  comfort 
or  your  improvement,  you  ought,  undoubtedly,  to  take 
hold  of  this  matter  with  a  firm  hand.  Some  of  the 
students  of  the  seminary  are  so  extremely  modest, 
that  when  a  number  of  their  fellow-students  drop  into 
their  rooms,  one  after  another,  and  divert  them  from 
study  for  four  or  five  hours  together,  they  cannot 
summon  resolution  enough  to  give  the  least  hint  of 
the  distress  which  it  occasions  them ;  but  perhaps  sit 
several  hours,  in  a  state  little  short  of  agony,  sub 
mitting  to  the  encroachments  of  those  reckless  in- 


HABITS   IN  THE   STUDY.  227 

traders,  who,  instead  of  interrupting  others,  ought 
themselves  to  be  busy.  There  are  various  ways  of 
shaking  off  these  marauders  on  the  time  of  honest 
people.  One  is,  as  I  stated  in  a  former  letter,  to  lock 
your  door,  and  be  deaf  to  all  their  knocking.  Another 
is,  from  the  moment  they  seat  themselves,  to  maintain 
a  rigid  silence ;  or,  at  least,  to  answer  them  only  in 
monosyllables.  A  third  plan  is,  as  soon  as  any  un 
seasonable  visitor  sits  down,  to  begin  to  converse  with 
him  on  the  study  in  which  you  happen  to  be  engaged ; 
to  ply  him  vigorously  with  questions  in  relation  to  it, 
which  shall  put  to  a  severe  test  his  own  acquaintance 
with  it.  I  once  knew  a  young  man  who  adopted  this 
method,  and  who  resisted  every  attempt  to  change 
the  subject ;  and  he  very  seldom  failed  to  clear  his 
apartment  of  loungers.  But  some  are  thoughtless  or 
iron-hearted  enough  not  to  regard  any  of  these  plans. 
With  such,  the  only  effectual  resort  seems  to  be  to 
state,  in  so  many  words,  the  urgency  of  your  engage 
ments,  and  your  wish  to  be  left  alone.  One  advantage 
of  taking  strong  measures  in  the  outset  on  this 
subject,  will  be,  that  by  such  measures  your  fellow- 
students  will  most  speedily  learn  your  cue  in  reference 
to  the  matter  in  question,  and  soon  cease  to  give  you 
trouble.  The  remedy  may  be  painful ;  but  it  will  be 
likely  to  effect  the  most  expeditious  and  complete  cure. 


LETTER  IX. 


Take  fast  hold  of  instruction ;  let  her  not  go :  for  she  is  thy  life. 

PROV.  iv.  13. 


HABITS   IN  THE   LECTURE-ROOM. 

MY  DEAE  YOUNG  FRIEND  :  —  It  may  be  supposed,  at 
first  view,  that  the  deportment  of  a  student  in  the 
lecture-room  might  well  be  left  to  instructions  and 
correctives  applied  on  the  spot.  When  the  student  is 
immediately  under  the  eye  of  the  professor,  and  in  a 
situation  in  which  a  gentle  hint  or  admonition  may  be 
instantly  directed  to  the  occurrence  which  is  supposed 
to  demand  it ;  where,  it  may  be  asked,  is  the  necessity 
of  laying  down  a  set  of  formal  counsels  on  paper  ? 
I  have  two  reasons  for  not  passing  over  this  part  of 
my  subject  without  particular  notice. 

One  reason  is,  that  to  a  professor  who  has  the  least 
delicacy  of  feeling,  it  is  always  painful  to  admonish 
an  ingenuous  and  pious  youth  of  any  aberration  from 
strict  propriety,  in  the  presence  of  his  companions. 
Such  an  admonition,  however  well  intended,  and  well 
administered,  may  inflict  a  deep  wound  on  the  feelings 
of  him  who  receives  it.  And  if,  to  avoid  this  evil,  it 
be  administered  in  private,  one  of  its  most  valuable 

(228) 


HABITS  IN  THE   LECTURE-ROOM.  229 

benefits  is  lost,  viz :  that  of  putting  others  on  their 
guard  against  a  similar  fault. 

But  a  second  and  still  stronger  reason  is,  that  it  is 
much  better,  if  possible,  to  prevent  such  faults  from 
occurring,  than  to  correct  them  when  committed.  My 
object  is,  not  to  wait  until  I  see  improprieties,  inad 
vertently  or  otherwise  indulged,  and  then  to  apply 
the  corrective  ;  but  to  put  conscientious  young  men 
on  their  guard,  beforehand,  against  indulging  them, 
and  thus  obviate  the  necessity  of  inflicting  pain  on 
either  side. 

You  must  not  suppose,  from  the  aggregate  of  these 
counsels,  that  I  have  been  accustomed  to  see  the  fre 
quent  occurrence  of  ill-breeding  or  disorder  in  our 
lecture-rooms.  Far  from  it.  On  the  contrary,  the 
remarkable  infrequency  of  any  call  for  animadversion, 
or  the  slightest  form  of  discipline  in  our  Institution, 
after  the  experience  of  many  years,  has  been  a 
source  of  peculiar  satisfaction,  and,  I  hope,  an  occa 
sion  of  cordial  thankfulness.  Yet  there  are  theologi 
cal  students  of  cultivated  minds,  and  of  unfeigned 
piety,  who  bring  with  them  from  college,  or  from  the 
academy,  certain  habits  in  the  lecture-room,  which, 
though  not  criminal,  are  some  of  them  unseemly,  and 
all  disadvantageous ;  and  of  which,  from  mere  incon- 
sideration,  or  inexperience,  they  see  not  the  evil.  A 
few  of  those  habits  I  wish  to  point  out,  and  to  place 
in  the  light  in  which  much  observation  convinces  me 
they  ought  to  be  contemplated. 

I  am  the  more  disposed  to  consider  some  of  these 
habits  in  detail,  because  the  correction  of  them  now 
will  be  of  use  to  you  throughout  life.  Similar  im 
proprieties  may  be  indulged  in  other  places  besides 
20 


230  LETTERS   ON   CLERICAL   MANNERS. 

the  lecture-room ;  and  the  spirit  of  my  remarks  will 
apply  to  all  situations  and  practices  analogous  to  those 
which  are  noticed  in  detail. 

1.  Never  allow  yourself  to  be  absent  from  a  lecture, 
when  you  can  possibly  avoid  it.     Some  students,  who 
mean  to  be  attentive  and  regular,  are  occasionally  in 
duced,  by  insufficient    causes,  to    absent  themselves 
entirely  from  the  lecture-room,  when  they  ought  to  be 
there.     An  interruption  of  company ;    the   slightest 
indisposition ;  a  party  of  pleasure ;  the  writing  of  a 
letter,  which  might  be  postponed  ;  a  fit  of  drowsiness  ; 
and  even  the  fascination  of  a  new  book,  are  allowed, 
each  in  its  turn,  to  detain  them  from  being  present 
when  some  important  exercise  in  their  course  is  passed. 
From  causes  of  this  kind,  I  have  known  students  to 
miss  seven  or  eight  lectures  during  a  single  session. 
And  more  than  once  it  unfortunately  happened,  that 
a  portion  of  the  lectures  thus  lost  was  precisely  the 
most  radical  and  indispensable  of  the  whole  number, 
the  loss  of  which  imposed  upon  them  the  most  serious 
disadvantage  through  all  that  came  afterwards.     In 
fact,  the  loss  of  one  lecture  may  be  productive  of  evil 
not  easily  calculated.     Now,  no  student  can  possibly 
know  beforehand,  when  this  may  be  the  case  ;  and 
very  unjust  is  he  both  to  himself  and  his  teacher,  who 
ever  allows  himself  to  miss  a  lecture  at  which  it  is 
possible  for  him  to  be  present. 

2.  Make  a  point  of  appearing  in  the  lecture-room, 
at  the  prescribed  time,  with  perfect  punctuality.    Let 
no  company,  engagement,  or  obstacle  of  any  kind, 
short  of  absolute  necessity,  prevent  this.     The  evils 
of  coming  late  to  a  lecture  are  numerous.     He  who 
does  so,  of  course  loses  the  prayer,  which  precedes 


HABITS   IN   THE   LECTURE-ROOM.  231 

every  exercise  in  the  seminary ;  a  loss,  which,  by  the 
pious  mind,  will  not  be  deemed  small.  He  also  loses, 
I  need  not  add,  all  that  part  of  the  lecture  which  is 
delivered  before  he  enters  the  room.  Now,  this  part 
may  be  essential  to  the  right  understanding  of  all 
that  follows ;  so  that  to  lose  it  is,  in  eifect,  to  lose  the 
whole.  But  this  is  not  all.  The  student,  by  entering 
the  apartment  after  a  lecture  is  begun,  disturbs  his 
fellow-students,  by  diverting  their  attention  ;  by  the 
noise  which  unavoidably  attends  his  coming  in,  and 
seating  himself;  and  perhaps,  by  whispering  to  his 
nearest  neighbour,  to  ascertain  what  the  subject  is, 
under  discussion,  and  what  has  been  said.  He  also 
disturbs  the  professor,  by  the  noise  which  attends  his 
entrance,  and  by  forcing  on  his  mind  the  painful  im 
pression,  that  there  is  at  least  one  of  his  hearers,  who, 
from  ignorance  of  what  has  gone  before,  cannot  pos 
sibly  go  with  him,  satisfactorily  and  fully,  in  what  is 
to  follow.  This  is  so  important  a  matter,  that  I  must 
beg  your  attention  to  it  with  peculiar  emphasis.  In 
variably  make  such  calculations  as  will  enable  you  to 
be  present  several  minutes  before,  rather  than  a  single 
minute  after,  the  proper  time.  In  truth,  I  have  been 
so  painfully  impressed  with  the  mischiefs  resulting 
from  a  late  attendance  on  any  exercises  of  the  semi 
nary,  that  I  have  often  sincerely  wished,  if  a  student 
did  not  enter  before  the  first  sentence  of  the  lecture 
were  delivered,  he  might  not  come  at  all.  In  some 
cases,  indeed,  it  may  be  otherwise ;  but  in  many 
others,  such  would  be  my  deliberate  opinion. 

I  should  do  injustice  to  you,  and  to  the  subject,  if 
I  did  not  add,  that  all  my  experience  in  this  institu 
tion  enables  me  to  say,  that,  almost  without  excep- 


232  LETTERS    ON    CLERICAL    MANNERS. 

tion,  those  students  who  have  been  most  honourably 
distinguished  for  talents,  mature  knowledge,  decision 
of  character,  and  subsequent  usefulness  in  the  ministry, 
have  manifested  a  degree  of  punctuality  in  relation  to 
this  matter  truly  remarkable. 

3.  If  you  would  acquire  the  virtue  of  entire  punc 
tuality  in  your  attendance  on  the  exercises    of  the 
seminary,  you  must  learn  the  important  art  of  dis 
missing  intrusive  company  without  ceremony.     This 
is  a  hard  lesson  to  learn  for  a  young  and  modest  man ; 
but  he  must  learn  it  if  he  would  discharge  his  duty  as 
a  public  man ;  and  the  sooner  he  begins  to  reduce  it 
to  practice,  the  better.     You  will  often  be  visited  by 
those  who  have  nothing  to  do  themselves,  and  who, 
of  course,  will  not  be  apt  to  recollect  that  you  ought 
to  be  busy.     Endeavour  to  acquire  that  decision  of 
character  which  will  enable  you,  gently,  but  firmly,  to 
dismiss    such    persons,    when   the   hour   for   lecture 
arrives.    What  can  be  more  reasonable  than  to  say  to 
such  a  visitor,  when  the  bell  rings — "  That  is  my  sig 
nal,  sir ;  you  will  have  the  goodness  to  excuse  me  ?" 
Whether  you  wish  to  discharge  present  duty,  or  to 
form  a  habit,  the  value  of  which  will  be  developed  in 
after  life,  the  gain  will  far  more  than  counterbalance 
all  the  irksome  feeling,  or   social   loss,  which   may 
attend  the  dismission. 

4.  There  is  one  practice  in  the    seminary,  which 
very  often  interferes  with  punctual  attendance  on  the 
exercises  of  the  institution.     I  refer  to  the  practice 
of  the  more  advanced  students,  who  may  be  licensed 
to  preach  several  months  before  they  leave  us,  and 
who,  in   many   cases,   make   engagements  to  preach 
which  very  materially  interfere,  from  time  to  time. 


HABITS   IN   THE   LECTURE-ROOM.  238 

with  their  appropriate  duties  as  students.  This  is  a 
mischievous  practice.  There  is,  indeed,  a  real  advan 
tage  in  the  pupils  of  the  seminary  being  licensed  a 
short  time  before  the  completion  of  their  course,  that 
they  may  have  an  opportunity  of  actually  appearing 
in  the  pulpit,  in  the  presence  of  their  professors,  and 
fellow-students,  and  receiving  their  friendly  remarks. 
But  when  such  licentiates  have  so  little  firmness  of 
mind  as  to  yield  to  every  solicitation  to  preach,  and 
thereby  to  break  in  frequently  on  their  proper  en 
gagements  in  the  seminary,  their  license  is  worse  than 
useless  ;  and  the  privilege  which  it  gives  ought  rather 
to  be  deprecated  than  coveted  by  a  diligent  student. 

5.  Never  allow  yourself  to  enter  the  lecture-room 
in  a  slovenly  dress  —  in  any  dress  in  which  you  might 
not  appear  decently  in  the  street.     If  I  mistake  not, 
you  have  sometimes  seen  very  worthy  students  appear 
among  their  companions  in  that  kind  of  striking  dis 
habille  which  might  have  been  expected  if  they  had 
five  minutes  before  quitted  their  beds.    There  is  some 
thing  in  this  kind  of  appearance  by  no  means  respect 
ful,  either  to  their  fellow-students,  or  their  professors. 
I  am  far  from  being  pleased  to  see  theological  students 
fond  of  elegance,  or  even  of  formality,  in  their  dress. 
Decent  neatness  is  all  I  ask.     But  surely  this  may  be 
demanded  whenever  they  come  together  to  attend  on 
any  public  duty.     Besides  the  considerations  already 
suggested,  they  know  not  but  that,  on  such  an  occa 
sion,  several  strangers  may  be  present,  who  may  re 
ceive  an  impression  concerning  the  seminary  in  general, 
from  the  appearance  of  two  or  three  individuals  among 
the  pupils. 

6.  While  you  are  in  the  lecture-room,  let  your  atten- 

20* 


234  LETTERS   ON   CLERICAL   MANNERS. 

tion  be  closely  and  immovably  fixed  upon  all  that  is 
said  and  done.  Some  theological  students  are  so  in 
considerate  as  to  allow  themselves  to  bring  to  the 
seminary  the  habit,  in  reference  to  this  point,  which 
they  unwisely  formed  at  college,  or  at  the  academy, 
of  considering  themselves  as  not  particularly  inte 
rested  in  any  thing  that  passes,  excepting  that  which 
is  immediately  addressed  to  themselves.  Nothing 
but  the  strangest  want  of  reflection  can  tolerate 
such  a  thought,  or  the  habit  which  flows  from  it. 
Surely  every  member  of  a  class  is  just  as  much  in 
terested  in  every  thing  which  drops  from  the  lips 
of  the  professor,  as  he  who  is  immediately  interro 
gated,  or  addressed.  Every  question  that  is  asked ; 
every  answer  that  is  given ;  every  difficulty  that  is 
solved ;  and  every  mistake  that  is  committed  or  cor 
rected,  may  be  considered  as  the  property  of  all  alike ; 
as  equally  calling  for  the  attention  of  all ;  and  as 
worthy,  if  possessed  of  any  value,  of  being  equally 
treasured  up  by  all.  In  short,  a  mind  awake,  active, 
and  eager,  in  the  language  of  Solomon,  to  "  take  fast 
hold  of  instruction,"  and  let  none  of  it  go,  will  derive 
advantage  from  every  word  that  is  uttered  in  the 
lecture-room,  whether  directed  immediately  to  himself 
or  to  his  companions.  He  will  turn  it  all  to  gold ; 
and  make  it  redound,  in  some  way,  to  the  great  cause 
of  his  improvement. 

If  every  student  were  aware  of  the  importance  of 
this  counsel,  we  should  not  be  pained  by  those  cases 
of  evident  absence  of  mind,  which  often  occur ;  and 
those  instances  of  languor,  drowsiness,  and  even  occa 
sional  slumber,  which  have  been  sometimes  witnessed. 
We  should  see  every  one  appearing  to  forget  every 


HABITS   IN   THE   LECTURE-ROOM.  235 

thing  else,  in  his  all-absorbing  attention  to  the  subject 
immediately  before  him.  And  even  when  the  remarks 
of  the  lecturer  were  not  either  as  weighty  or  as  inter 
esting  as  might  be  wished,  such  a  band  of  listening 
auditors  as  I  have  sometimes  seen,  by  their  eager 
looks,  their  pertinent  questions,  and  their  intelligent 
inferences,  might  animate  dulness  itself,  and  educe  rich 
instruction  from  a  lecture  which  scarcely  rose  even  to 
mediocrity  of  character. 

7.  It  is  a  bad  practice  to  indulge  in  any  kind  of 
reading  during  a  lecture.     One  of  the  rules  of  our 
seminary,  indeed,   absolutely   prohibits   all   reading, 
during  any  recitation  or  lecture,  excepting  that  which 
relates  immediately  to  the  subject  under  consideration. 
But  I  am  more  and  more  persuaded  that  no  one  ought 
ever  to  avail  himself  even  of  this  exception :  for  it  is 
manifest  that  no  one  can  read  a  book  on  the  same 
subject  on  which  a  lecture  is  proceeding,  and  at  the 
same  time  attend  to  the  lecturer.     And  if  the  pupil 
deliberately  prefer  the  former  to  the  latter,  he  had 
better  be  in  his  own  apartment,  employed  in  reading 
alone,  than  place  himself  in  circumstances  in  which 
neither   reading  nor  hearing  can  be  enjoyed  to  the 
best  advantage.    As  to  the  cases  which  now  and  then 
occur,  in  which  something  entirely  foreign  from  the 
subject  of  the  lecture  is  read,  it  is  such  a  direct  viola 
tion  of  the  law  of  the  seminary,  and  such  a  piece  of 
disrespect  to  the  professor  who  may  happen  to  fill  the 
chair,  that  no  conscientious  or  well-bred  student,  who 
reflected  a  moment  what  he  was  about,  could  possibly 
allow  himself  to  be  guilty  of  a  single  act  of  the  kind, 
much  less  to  indulge  in  the  practice. 

8.  All  private  conversation  or  whispering,  during  a 


236  LETTERS   ON   CLERICAL   MANNERS. 

lecture,  is  a  violation  of  good  manners,  as  well  as  an 
infraction  of  an  express  law  of  the  institution  with 
which  you  are  connected.  I  have  known  some  stu 
dents,  who  had  an  infirmity  of  this  kind,  which  ap 
peared  altogether  invincible.  They  seemed  not  to  be 
capable  of  sitting  five  minutes  in  the  lecture-room 
without  whispering  to  all  to  whom  they  were  near 
enough  to  annoy  them  in  this  manner.  Whether  they 
approved  or  disapproved  comprehended  or  were  unable 
to  comprehend,  what  was  said,  it  was  equally  the 
subject  of  this  private  communication.  Sometimes, 
however,  it  had  a  respect  to  matters  altogether  foreign 
from  those  of  the  lecture.  The  mischiefs  of  such  a 
practice  are  serious.  It  is  manifest  that  while  the  in 
dividual  is  whispering  to  his  neighbour,  he  cannot 
possibly  attend  to  what  is  uttered,  at  the  moment, 
from  the  professor's  chair.  It  is  also  manifest,  that 
the  neighbour  whom  he  addresses  is  equally  taken  off, 
during  the  same  time,  from  that  attention  which  is  due 
to  his  instructor.  Now  the  sentence  or  sentences 
thus  lost,  may  be  essential  to  a  connected  view  of  the 
subject.  Of  course,  both  parties,  on  such  occasions, 
will  be  likely  to  understand  it  very  imperfectly,  to 
say  the  least.  Accordingly,  I  have  always  remarked 
as  a  general  fact,  that  your  habitual  whisperers 
were  the  poorest  students  in  the  classes  to  which 
they  belonged ;  and  that,  when  the  day  of  examina 
tion  came,  they  were  seldom  found  to  understand 
with  accuracy  any  subject  which  was  brought  before 
them. 

As  to  the  pain  which  this  practice  cannot  fail  to 
give  to  the  lecturer  himself,  I  forbear  to  urge  it ;  as  a 
student  whose  feelings  allow  him  to  commit  such  an 


HABITS   IN   THE   LECTURE-ROOM.  237 

indelicacy,  will  not  be  likely  to  pay  much  respect  to 
those  of  a  professor.  Yet  such  pain  will  inevitably 
be  inflicted  on  the  mind  of  a  conscientious  man,  who 
is  really  interested  in  the  improvement  of  his  pupils. 

Some  who  do  not  whisper,  do  worse.  They  scribble 
on  pieces  of  paper  what  they  have  to  say;  hand  them 
to  the  individuals  whom  they  wish  to  address;  and 
solicit  from  them  answers  in  the  same  manner.  This 
is  worse,  because  it  takes  up  more  time,  on  both  sides, 
to  write  a  sentence,  than  it  would  to  utter  it  orally ; 
and  of  course,  to  accomplish  every  such  communica 
tion,  a  larger  amount  of  attention  must  be  withdrawn 
from  the  appropriate  duty  of  the  hour. 

Never  allow  yourself,  therefore,  on  any  occasion 
whatever,  either  to  whisper,  or  to  circulate  billets,  in 
the  lecture-room,  unless  in  a  case  of  absolute  neces 
sity.  In  forty -nine  cases  out  of  fifty,  what  is  com 
municated  in  this  way,  might  be  just  as  well  left  until 
the  lecture  is  ended ;  and  the  inability  to  wait,  almost 
always  arises  either  from  weakness  of  judgment,  or 
puerile  impatience.  Not  only  avoid  doing  any  thing 
of  this  kind  yourself;  but  do  not  allow  others  to 
whisper,  or  to  hand  billets  to  you.  If  any  make  the 
attempt,  repel  it,  by  saying — "I  wish  to  attend  to 
the  lecture." 

9.  Some,  who  do  not  allow  themselves  to  whisper, 
are  in  the  habit  of  frequently  winking,  nodding,  or 
smiling,  to  one  or  more  of  those  around  them,  to  ex 
press  either  their  approbation,  or  their  doubt,  of  some 
thing  which  has  been  said.  I  have  known  this  to  bo 
so  much  the  habit  of  a  few  students,  who  have,  at 
different  periods,  passed  through  our  seminary,  that 
they  rendered  themselves  really  conspicuous  by  it. 


238  LETTERS   ON   CLERICAL   MANNERS. 

They  no  doubt  meant  that  it  should  be  considered  as 
a  mark  of  attention  and  talent ;  but  I  believe  it  seldom 
failed  to  receive  a  very  different  construction  on  the 
part  of  all  sober-minded  observers.  As  the  practice 
in  question  is  chargeable  with  most  of  the  evils  men 
tioned  in  the  preceding  section,  I  shall  not  repeat  the 
detail :  but  would  observe,  that  he  who  wishes  to  avail 
himself  most  completely  of  all  the  advantages  of  the 
lecture-room,  ought  to  learn  the  art  of  sitting,  with 
fixed  attention,  and  unmoved  countenance,  throughout 
the  whole  of  its  exercises,  and  of  giving  no  encourage 
ment,  even  by  look,  or  by  the  least  response  of  the 
favourable  kind,  to  those  who  act  a  different  part. 

10.  Never  place  yourself  in  the  lecture-room  in  a 
lounging  or  reclining  posture.  There  are  those  who, 
though  enjoying  all  the  vigour  of  youth  and  health, 
appear  never  to  be  easy  a  moment  but  when  in  a  pos 
ture  partly  recumbent.  If  they  be  seated  on  a  bench, 
or  any  seat  which  admits  of  it,  they  raise  their  feet, 
and  place  them  horizontally,  and  even  stretch  them 
selves  at  full  length,  as  if  preparing  for  a  nap.  Can 
any  one  who  reflects  a  moment  fail  of  perceiving  that 
this  manifests  ill-breeding  of  a  pretty  gross  kind  ? 
There  are  few  cases  in  which  any  one  ought  to  allow 
himself  to  sit,  or  rather  lie,  in  such  a  posture,  in  the 
midst  of  his  equals  only ;  but  to  do  it  in  the  presence 
of  any  one  whom  he  regards  as  his  superior,  is  really 
an  outrage  on  decorum.  If  you  suppose  that  I  go 
too  far  in  this  statement,  rely  on  it,  you  altogether 
mistake.  It  is  universally  so  viewed  by  well-bred 
people.  And  you  may  rest  assured  that  gentlemen 
whose  good  opinion  you  would  think  worth  possessing, 
have  severely  remarked  on  some  few  instances  which 


HABITS   IN  THE   LECTURE-ROOM.  239 

they  have  personally  witnessed  of  the  unseemly  pos 
tures  to  which  I  refer.  Learn,  then,  at  all  times,  and 
quite  as  rigidly  in  the  lecture-room  as  in  the  parlour, 
to  sit  upright,  and  in  the  posture  of  respectful  atten 
tion.  Decorum  to  your  companions,  and  especially  to 
the  professor  who  may  be  addressing  you,  requires  it ; 
a  regard  to  your  health  requires  it ;  a  proper  care  to 
avoid  drowsiness  requires  it.  Whenever  a  young  man 
finds  that  to  be  comfortable  he  must  lean,  and  lounge, 
and  find  some  support  for  his  back,  and  his  feet,  it  is 
high  time  to  feel  that  his  habits  call  for  immediate, 
and  resolute  correction. 

11.  Closely  allied  to  the  foregoing  faults  is  another, 
which  I  have  often  observed  with  pain :  I  mean  the 
habit  of  leaning  forward,  while  seated  in  the  lecture- 
room,  and  resting  the  head  on  the  back  of  a  chair,  or 
bench,  in  front,  as  if  for  the  purpose  of  sleep.  When 
you  place  yourself  in  this  posture,  you  will  be  apt, 
contrary  to  your  own  intention,  to  be  betrayed  into 
drowsiness.  Even  if  this  consequence  do  not  follow, 
your  fellow-students  know  not  but  that  you  are 
sleeping.  And  your  professor  must,  of  course,  be 
subjected  to  the  pain  of  doubting  whether  at  least  one 
of  his  auditory  be  not  insensible  to  all  he  is  saying. 
Can  this  be  right  in  itself,  to  say  nothing  of  the  point 
of  etiquette,  as  established  among  well-bred  people  ? 
If  I  even  had  a  severe  headache,  I  would  refrain  from 
this  practice.  It  looks  so  much  like  the  vulgar  lolling 
of  a  school-boy,  or  a  college-lad,  who  has  neither 
sufficient  intellect,  nor  sufficient  respect  for  himself  or 
for  any  other  person,  to  make  him  a  listener,  arrectis 
auribuSj  to  that  which  is  delivered. 

12.  When  any  thing  is  dropped  by  a  professor,  in. 


240  LETTERS   ON   CLERICAL   MANNERS. 

the  course  of  a  lecture,  which  is  supposed  to  militate 
•with  the  opinions  of  some  pupil  present,  receive  it  with 
gravity  and  with  a  fixed  countenance.  If,  instead  of 
this,  there  be  smiling,  tittering,  a  dozen  turning  round 
at  the  same  instant,  to  see  how  the  pupil  in  question 
looks,  and  appears  to  feel  —  as  is  sometimes  the  case 
among  ardent  and  inexperienced  young  men — there  is 
a  manifest  and  gross  indelicacy,  which,  on  a  variety 
of  accounts,  ought  to  be  avoided.  It  is  ill  treatment 
to  the  professor  himself,  who  may  not  have  intended 
the  application  thus  unceremoniously  made.  It  may 
be  deeply  embarrassing  and  painful  to  an  ingenuous 
pupil.  And  it  exhibits  those  who  indulge  in  it,  as 
borne  away  by  an  undignified  puerility,  altogether 
unworthy  of  their  character.  Allow  me  again  to  say, 
that  learning  the  habit  of  maintaining,  on  all  such 
occasions,  a  composed  and  grave  countenance,  is  of  no 
small  importance  in  the  formation  of  clerical  manners. 
13.  When  called  upon  to  make  remarks  on  the  pro 
duction  of  a  fellow-student  in  the  lecture-room,  do  it 
with  perfect  freedom,  but  with  respectfulness  and 
gravity.  If  you  have  occasion  to  make  a  remark  of 
the  unfavourable  kind,  let  it  be  couched,  as  far  as  is 
consistent  with  candour,  in  kind  and  brotherly  lan 
guage.  Pause  a  moment,  before  you  offer  it,  and  ask 
this  question — "  Is  the  criticism  which  I  am  about  to 
offer,  intended  to  display  myself,  or  to  benefit  my 
brother?"  "How  should  I  feel,  if  it  were  made  in 
reference  to  myself?"  If  you  are  conscious  that  it 
would  wound  your  own  feelings,  do  not,  in  ordinary 
cases,  allow  yourself  to  utter  it.  Not  that  we  are  to 
resolve  never  to  give  pain.  It  is  sometimes  unavoid 
able,  if  we  would  be  faithful.  But  it  should  never  be 


HABITS   IN  THE   LECTURE-ROOM.  241 

inflicted  unnecessarily ;  never  more  severely  than  is 
indispensable  to  the  performance  of  duty ;  and  always 
with  as  many  characteristics  of  studied  gentleness  and 
benevolence  as  perfect  honesty  will  permit. 

14.  Never  allow  yourself,  on  account  of  any  ordi 
nary  avocation,  to  withdraw  from  the  lecture-room, 
until  the  whole  exercises  shall  have  been  completed. 
There  is  a  disposition  in  many  conscientious  young 
men  so  to  magnify  the  importance  of  trifles,  which 
attract  their  attention,  from  day  to  day,  and  so  to  in 
dulge  the  impatience  which  is  apt  to  characterize  that 
season  of  life,  that  they  are  constantly  hurrying  from 
one  engagement  to  another,  and  often  do  not  allow 
themselves  to  complete  one,  before  they  begin  to  run 
after  another ;  so  that  they  never  gain  the  full  benefit 
of  any.  This  is  a  wretched  habit,  calculated  to  shed 
a  baleful  influence  over  the  whole  course  of  study, 
and,  indeed,  over  the  whole  professional  life.  The 
admirable  maxim  of  the  old  pensioner,  De  Witt,  to 
"do  one  thing  at  a  time,"  is  of  inestimable  value. 
Act  on  the  spirit  of  it  continually ;  that  is,  be  totally 
absorbed  in  your  employment,  for  the  time  being, 
whatever  it  may  be,  and  never  leave  it  till  it  is  com 
pletely  and  well  done.  Your  studies  will  then  be 
mature  and  profitable,  and  the  results  bear  that  solid, 
practical  character,  which  incessant  haste,  and  habits 
of  immethodical  and  desultory  attention,  never  can 
produce.  Let  it  be  your  fixed  habit,  then,  never  to 
quit  the  lecture-room  until  its  exercises  are  fully 
closed.  If  the  instructions  there  delivered  be  of  no 
value,  you  ought  not  to  enter  it  at  all.  But  if  they 
be  worth  your  attention,  let  no  petty  consideration 
ever  tempt  you  to  lose  a  hint  or  a  word. 
21 


242  LETTERS   ON   CLERICAL   MANNERS. 

15.  There  is  a  practice  indulged,  not  very  frequently 
indeed,  but  more  frequently,  if  I  mistake  not,  than  it 
ought  to  be.     I  mean  that  of  calling  out  a  student 
from  the  lecture-room,  in  the  middle  of  a  lecture  or 
recitation,  and   sometimes   on  very  slight  occasions. 
That  occasions  may  arise,  which  will  fully  justify  such 
a  step,  no  one  can  doubt.     But  that  it  should  be  ven 
tured  upon  frequently,  and  for  trivial  purposes,  merely 
to  gratify  a  social  visitor,  or  to  indulge  a  fit  of  juvenile 
impatience,  every  one  will  perceive  to  be  both  injudi 
cious,  and  a  mischievous  violation  of  order.     It  dis 
turbs  the    officiating   professor.     It  incommodes  the 
whole  class.     It  may  suddenly  take  out  of  the  room 
the  very  individual  for  whose  benefit  a  particular  ex 
planation  then  in  hand,  had  been  intended,  as  I  have 
kncwn,  more  than  once,  to  be  the  case ;  arid  thus  do 
an  injustice  of  which  no  one  can  fully  estimate  the 
amount.     And  all  this,  perhaps,  to  accomplish  some 
thing  either  of  no  real  importance,  or  which  might 
just  as  well  have  been  postponed  until  after  the  close 
of  the  exercise.    I  would  advise  you,  then,  to  set  your 
face  against  this  practice,  by  testifying  your  disappro 
bation  when  it  is  done  with  respect  to  yourself,  and 
by  endeavouring  to  disseminate  a  sentiment  adverse 
to  it  among  your  fellow-students. 

16.  I  would  advise  you  to  take  copious  notes,  on 
the  spot,  of  all  the  lectures  which  you  hear.     This 
habit,  when  once  established,  will  furnish  an  additional 
motive  to  perfect  punctuality  in  being  present  at  every 
lecture ;    for  you  will   be   unwilling  to  see    a  blank 
occurring  in  every  half  dozen  pages  in  your  note 
book.     It  will  constrain  you  to  pay  close  attention  to 
every  word  that  is  uttered  when  you  are  present.     It 


HABITS   IN   THE   LECTURE-ROOM.  243 

will  aid  you  in  acquiring  the  art  of  expressing  your 
self  with  brevity  and  precision.  And  it  will  enable 
you  with  ease  to  refresh  your  memory  afterwards.  I 
once  knew  a  student  who  had  a  series  of  note-books, 
which  contained  the  substance  of  all  that  he  had 
studied  at  college,  as  well  as  afterwards  in  the  semi 
nary.  And  he  assured  me,  that  not  only  had  the 
labour  of  forming  them  been  of  great  advantage  to 
him ;  but  that  he  also  considered  them,  at  the  time 
when  he  was  speaking  on  the  subject,  as,  on  various 
accounts,  among  the  most  precious  books  in  his  library. 
17.  In  fine,  let  every  hour  which  you  spend  in  the 
lecture-room,  be  considered  as  an  hour  of  peculiar 
value.  Remember  that  the  business  of  a  professor  is 
not  to  think  for  you,  but  to  excite  you  to  think ;  to 
put  you  in  possession  of  general  principles  ;  to  start 
trains  of  thought ;  to  state  leading  facts,  rather  than 
the  minuter  items  of  history;  in  short,  to  open  a 
precious  mine,  to  give  you  a  specimen  of  its  contents, 
and  to  unfold  some  of  the  best  methods  of  exploring 
its  boundless  riches.  This  being  done  for  you,  all  the 
rest  must  be  accomplished  by  yourself.  But  in  vain 
will  any  student  hope  to  achieve  much  in  the  attain 
ment  of  that  which  lectures  cannot  give  him  in  detail, 
unless  he  bring  to  every  lecture  a  mind  awake,  active, 
inquisitive,  and  greedy  of  knowledge ;  unless  he 
carefully  watch  every  sentence  that  is  dropped,  every 
opening  for  an  important  question  and  explanation ; 
and  every  opportunity,  however  small,  of  extending 
his  views  of  truth  or  duty.  If  students  listened  with 
such  a  spirit,  the  shortest  and  most  meagre  lecture 
would  be  thought  a  feast.  0  how  remote  from  this  is 
the  dull,  drowsy,  uninterested  mind  which  some  bring 


244  LETTERS   ON   CLERICAL   MANNERS. 

to  the  exercises  of  the  class ;  a  mind  which,  instead 
of  eagerly  seizing,  examining  and  extending  all  that 
is  presented  to  it,  can  hardly  be  stimulated  to  such  a 
degree  of  attention  as  will  enable  it  even  to  compre 
hend  what  is  said  at  the  time,  much  less  to  give  any 
intelligent  account  of  it  afterwards.  You  may  rest 
assured,  that  if  you  do  not  gain  the  art  of  bringing 
intense  mental  application  to  that  which  is  presented 
to  you  from  time  to  time,  you  will  never  accomplish 
much  in  any  species  of  mental  improvement. 


LETTER  X. 


That  thou  mayest  know  how  thou  oughtest  to  behave  thyself  in 
the  house  of  God.— 1  TIM.  iii.  15. 


HABITS  IN  THE  PULPIT,  AND  IN  THE  HOUSE  OF  GOD. 

MY  DEAR  YOUNG  FRIEND  :  —  The  pulpit  lias  been 
sometimes  called  the  minister's  throne.  There  he  ap 
pears  to  perform  the  most  important  part  of  his  public 
•work.  And  there,  if  any  where,  he  ought  to  be  seen 
to  advantage.  His  aspect,  his  attitudes,  and  his 
whole  deportment,  ought  to  correspond  with  the  gravity 
and  solemnity  of  his  message.  And  while,  on  the 
one  hand,  every  thing  like  pomp,  ostentation,  or  mock 
dignity,  should  be  avoided  as  hateful ;  on  the  other, 
all  coarseness,  levity,  or  vulgarity — every  thing  that 
borders  on  the  ludicrous,  or  the  want  of  real  dignity, 
ought  to  be  shunned  with  no  less  care.  As  you  are 
soon,  with  the  permission  of  Providence,  to  ascend  the 
pulpit,  I  am  anxious  that  you  should  have  some  just 
ideas  how  you  ought  to  appear  there.  It  is  my  pur 
pose,  therefore,  in  the  present  letter,  to  put  you  on 
your  guard  against  a  few  of  those  faults  which  I  have 
often  observed  ministers  to  commit  in  the  sacred  desk ; 
and  to  offer  a  few  plain  counsels  which  may  aid  you 
in  avoiding  those  faults. 

21*  (245) 


246  LETTERS    ON    CLERICAL   MANNERS. 

1.  Avoid  all  unnecessary  expense  of  spirits,  voice, 
and  strength,  immediately  before  going  into  the  pul 
pit.     Those  who   are   not   aware    of  the   difficulties 
under  which  ministers  labour,  especially  such  of  them 
as  have  weak  lungs,  or  general  delicacy  of  health,  are 
apt  to  call  upon  them   for   services  which   require 
much  effort,  just  before  the  commencement   of  the 
public  service  in  the  church.     The  consequence  is, 
that  they  sometimes  ascend  the  pulpit  nearly  as  much 
exhausted,  as,  at   other   times,   when   they  quit   it. 
This  cannot  always  be  avoided ;  but  it  certainly  ought 
in  all  cases  to  be  avoided,  when  it  can  be  consistently 
with  duty.     Guard    against  all  unnecessary  reading 
loud,  and  every  thing  which  tends   to   produce    ex 
haustion  or  weariness,  especially  of  the  lungs.    Make 
a  point  of  entering  on  the  service  of  the  sanctuary 
in  all  the  freshness  and  fulness  of  your  strength  and 
spirits.     In  this  case,  you  may  hope  to  perform  them 
with  more  vigour  and  animation ;  with  more  comfort 
to  yourself;  and  with  more  profit  to  others.    Whereas 
if  you  either  inadvertently,  or  unavoidably,  fatigue 
yourself  before  you  go  to  the  pulpit,  your  whole  public 
work,  on   that    occasion,  will   probably  be  dull  and 
nerveless.     Hence  that  preacher  is  extremely  unwise, 
who    sits    up    late  on   Saturday  night,  and  exhausts 
himself   in    making    preparations    for   the  next  day. 
Of  all  nights  in  the  week,  it  is  important  that  that, 
which  immediately  precedes  the  Sabbath,  should  be 
passed  in  unbroken  sleep. 

2.  When  you  expect  to  preach,  instead  of  eating 
more,  rather  eat  less  than  on  other  days.     I  do  not 
forget  that  no  rules  on  this  subject  can  be  laid  down, 
which  will  equally  suit  all  persons.     But,  unless  I  am 


HABITS   IN   THE   PULPIT.  247 

greatly  deceived,  there  are  some  general  principles 
here,  which  admit  of  very  few  exceptions.  And  one 
of  these  I  believe  to  be,  that,  when  we  are  about  to 
make  a  great  exertion,  especially  in  speaking,  a  state 
of  repletion  is  so  far  from  being  advantageous,  that  it 
is  directly  the  reverse.  Try  it  when  you  will,  you 
will  find  that,  when  your  aliment  on  the  Sabbath  is 
more  light  in  its  quality,  and  smaller  in  quantity,  than 
on  other  days,  you  will  go  through  the  labours  of  the 
day  with  more  ease  and  vivacity,  with  far  less  subse 
quent  fatigue,  and  feel  much  better  the  next  day,  than 
when  you  take  an  opposite  course.  Of  all  mistakes 
on  this  subject,  that  is  the  greatest,  which  dreams 
of  deriving  unusual  strength  and  animation  for  the 
labours  of  the  pulpit,  from  an  usual  indulgence  in  the 
use  of  solid  food. 

3.  Never  habituate  yourself  to  the  use  of  any  of 
those  tonics,  nourishing  draughts,  and  clearers  of  the 
voice,  of  which  many  make  such  abundant  use.  I 
have  known  some  preachers,  who  abounded  so  much 
in  the  use  of  eggs,  and  honey,  and  mint-drops,  and 
spirits  of  lavender,  and  wine,  and  sugar-candy,  &c. 
&c.,  immediately  before  going  to  the  pulpit,  that,  when 
abroad,  and  among  those  who  were  not  accustomed  to 
their  habits,  they  were  really  troublesome  guests. 
And  I  not  long  since  read  a  work,  entitled  Medicina 
Clerica,  from  the  pen  of  an  English  clergyman,  in 
which  the  writer  makes  preparation  for  entering  the 
pulpit  so  complicated  a  system ;  in  which  he  recom 
mends  such  a  long  list  of  drops,  and  lozenges,  and 
stimulants,  and  remedies  for  hoarseness,  and  such  an 
endless  round  of  indulgences  and  plans  for  "  ease  and 
comfort,"  that  the  perusal  of  his  book  appears  to  me 


248  LETTERS   ON   CLERICAL   MANNERS. 

much  better  adapted  to  teach  a  man  how  to  make 
himself  a  hypochondriac,  than  a  powerful,  active 
preacher.  The  truth  is,  young  preachers  do  not  stand 
in  need  of  any  of  these  things,  and  ought  not  to  use 
them.  They  are  seldom  necessary  for  any  one  who 
does  not  make  them  so,  by  improper  management. 
If  you  ask  me,  what  plan  I  would  recommend  for 
keeping  the  lips  and  mouth  sufficiently  moist,  and  for 
clearing  the  voice,  in  the  pulpit,  my  answer  is,  I  would 
recommend — just  nothing  at  all.  Avoid  the  use  of 
any  thing  for  this  purpose.  Guard  against  the 
miserable  servitude  of  having  a  dozen  little  wants,  all 
of  which  must  be  supplied  before  you  can  ascend  the 
sacred  desk.  Endeavour,  by  temperance  and  exer 
cise,  to  preserve  in  vigour  your  general  health,  and 
then,  unless  some  organic  disease  should  render  some 
application  to  the  mouth  or  throat  necessary,  you  will 
do  much  better  without  any  thing  of  the  kind.  The 
truth  is,  this  is  one  of  the  numerous  cases  in  which 
the  more  you  make  use  of  the  auxiliaries  of  which  I 
speak,  the  more  indispensably  necessary  to  your  com 
fort  they  will  be  likely  to  become,  until  you  may  con 
vert  your  study  into  an  apothecary's  shop,  and  render 
yourself  a  poor  feeble  valetudinarian,  by  the  very 
efforts  which  you  make  to  avoid  the  evil.  On  this 
subject  I  speak  from  experience.  In  the  early  part 
of  my  ministry,  I  abounded  in  the  use  of  prescriptions 
for  strengthening  and  clearing  the  voice.  I  soon  dis 
covered,  however,  that  the  only  effect  of  them  was  to 
increase  the  difficulty  which  they  were  intended  to 
remedy ;  and  to  render  an  increase  both  in  the  fre 
quency  and  quantity  of  the  applications  indispensable. 
Alarmed  at  this  discovery,  I  determined  to  lay  them 


HABITS   IN   THE    PULPIT.  249 

all  aside.  I  did  so ;  and  found,  when  the  first  little 
inconvenience  of  the  privation  had  passed  away,  that 
I  was  able  to  do  better  without  than  with  them.  And 
now,  with  a  delightful  independence  of  all  my  former 
little  wants,  for  which  I  cannot  be  sufficiently  thankful, 
I  usually  go  to  the  pulpit  more  comfortably,  without 
a  single  medical  or  dietetical  application,  than  before 
with  a  host  of  them. 

4.  Go  from  your  knees  to  the  pulpit.  The  more 
thoroughly  your  mind  is  steeped,  if  I  may  be  allowed 
the  expression,  in  the  spirit  of  prayer,  and  of  com 
munion  with  God,  when  you  ascend  the  sacred  desk, 
the  more  easy  and  delightful  will  it  be  to  preach ;  the 
more  rich  and  spiritual  will  your  preaching  be ;  the 
more  fervent  and  natural  your  eloquence ;  and  the 
greater  the  probability  that  what  you  say  will  be  made 
a  blessing.  Be  assured,  my  dear  young  friend,  after 
all  the  rules  and  instructions  which  have  been  given 
on  the  subject  of  pulpit  eloquence — and  which  in  their 
place  have  great  value  —  that  which  unspeakably  out 
weighs  all  the  rest  in  importance,  is,  that  you  go  to 
the  sanctuary  with  a  heart  full  of  your  subject ;  warmed 
with  love  to  your  Master,  and  to  immortal  souls ;  re 
membering  too,  that  the  eye  of  the  Master  is  upon 
you ;  and  that  of  the  sermon  which  you  are  about  to 
deliver,  you  must  soon  give  an  account  before  his 
judgment-seat.  With  these  sentiments  in  full  force, 
it  is  always  desirable,  both  for  your  own  sake  and  that 
of  others,  that  you  should  enter  the  pulpit.  And  I 
know  of  no  means  more  likely  to  produce  them,  than 
humble  importunity  before  the  throne  of  grace. 

5.  Make  a  point  of  being  as  perfectly  punctual  as 
possible  in  attending  at  the  appointed  hour  for  public 


250  LETTERS    ON   CLERICAL   MANNERS. 

service.  A  punctual  minister  makes  a  punctual  con 
gregation.  Whereas  if  the  minister  be  tardy,  or 
variable,  as  to  the  time  of  his  attendance,  he  scarcely 
ever  fails  to  induce  a  similar  habit  on  the  part  of  his 
parishioners.  The  consequence  of  this  is,  that  a  con 
siderable  portion  of  them  seldom  arrive  till  the  service 
is  nearly  half  over  ;  thereby  diminishing  their  own 
profit,  and  disturbing  the  devotions  of  those  who  are 
more  punctual  than  themselves.  With  regard  to 
country  congregations,  other  evils,  quite  as  serious, 
flow  from  this  unhappy  practice.  The  people  are 
frequently  permitted  by  the  minister  to  wait  for  his 
arrival  half  an  hour,  and  sometimes  longer,  after  the 
major  part  of  them  are  assembled.  This  interval, 
instead  of  being  spent  profitably,  by  the  mass  of  the 
attendants,  is  commonly  passed  in  vain  and  unprofit 
able  conversation,  if  not  in  that  which  is  of  a  worse 
character ;  communications  take  place  which  render 
the  minds  of  many  wholly  unfit  for  the  solemn  services 
•which  follow,  and  perhaps  lead  to  injurious  engage 
ments,  after  those  services  are  ended.  Thus,  in  many 
cases,  incalculable  mischief  is  done.  I  would  advise 
you  to  accustom  the  people,  by  your  own  example,  to 
absolute  punctuality.  Endeavour  to  be  always  seated 
in  the  pulpit  a  few  minutes  before  the  arrival  of  the 
time  appointed  for  commencing  the  service.  Begin 
precisely  at  the  time,  or,  at  any  rate,  within  five 
minutes  after  it,  even  if  you  have  but  a  dozen  hearers. 
Wait  for  no  one.  If  this  plan  be  adopted  and  per 
sisted  in,  and  notice  given  accordingly,  you  will  soon 
be  rid  of  all  trouble  from  this  source :  and  many 
precious  hours  will  be  saved  to  yourself,  as  well  as  to 
the  people  of  your  charge. 


HABITS   IN   THE   PULPIT.  251 

6.  Let  your  mode  of  entering  the  house  of  God, 
and  of  walking  along  the  aisle,  toward  the  pulpit,  be 
grave,  dignified,  and  yet  perfectly  simple  and  unaf 
fected.  Few  things  are  more  unbecoming,  than  to 
see  an  ambassador  of  Christ,  who  enters  the  sanctuary 
for  the  purpose  of  conducting  the  devotions  of  a 
religious  assembly,  and  of  addressing  them  on  the 
most  momentous  of  all  subjects,  walking  with  hurried 
steps,  or  in  a  light,  airy  manner ;  looking  over  the 
house,  as  he  enters  it,  as  if  in  search  of  an  acquaint 
ance  ;  and  perhaps,  even  bowing  to  those  who  are 
seated  near  him  as  he  passes.  All  this  I  have  fre 
quently  seen,  and  never  without  disapprobation  and 
disgust.  How  much  more  suitable,  to  manifest  the 
spirit  and  feelings  of  the  pulpit  before  you  enter  it ;  to 
approach  it  with  a  deliberate  and  grave  step,  with  a 
serious  and  fixed  countenance,  and  taking  but  little 
notice  of  any  external  objects  around  you  !  Do  not, 
in  these  circumstances,  even  accost  an  individual,  if 
you  can  easily  aroid  it.  Arid  instead  of  mounting 
the  pulpit  steps  with  a  rapidity,  or  an  affectation  of 
gracefulness,  approaching  the  artificial  skip  of  a 
dancing-master,  let  it  always  be  done  with  that  mix 
ture  of  gravity  and  gentleness,  which  I  have  elsewhere 
recommended  as  so  important  in  every  part  of  clerical 
manners. 

7.  Let  every  look,  motion,  and  attitude  in  the  pul 
pit  correspond  with  the  gravity  of  your  character,  and 
the  solemn  purpose  for  which  you  ascended  it.  Let 
there  be  no  roving  of  the  eyes  over  the  assembly,  as 
if  to  gratify  curiosity,  to  search  for  acquaintances,  or 
to  indulge  vanity  at  the  sight  of  a  crowd.  Let  there 
be  no  adjustment  of  the  dress,  as  if  you  were  anxious 


252  LETTERS   ON   CLERICAL   MANNERS. 

about  your  personal  appearance.  Every  thing  of  this 
kind  should  be  done  before  you  go  thither,  and  after 
wards  entirely  dismissed  from  the  mind.  Let  there 
be  no  abrupt,  rapid  motions,  as  if  you  were  hurried  or 
agitated ;  no  tossing  about  of  books,  or  turning  over 
their  leaves  in  a  hurried  manner,  as  if  vexed  or  im 
patient.  But  let  every  movement,  and  your  whole 
demeanour,  be  of  the  calm,  sedate,  gentle  character, 
becoming  a  mind  withdrawn  from  the  world  and  its 
scenes ;  a  mind  even  withdrawn  from  its  own  secular 
feelings,  and  occupied  with  divine  contemplations ;  a 
mind  softened,  tranquillized,  and  adapted  to  its  holy 
employment.  There  is  something  as  beautiful  as  it  is 
impressive,  in  seeing  the  whole  air,  countenance  and 
manner  of  a  man  of  God,  who  is  just  about  to  deliver 
the  message  of  his  Master,  corresponding  with  his 
office  and  his  work :  and  without  either  affected  so 
lemnity,  or  any  other  species  of  affectation,  evincing 
a  heart  absorbed  with  the  great  objects  which  he  wishes 
to  recommend  to  others. 

8.  I  have  noticed  in  some  ministers  a  striking  want 
of  dignity  in  almost  every  thing  that  they  did  in  the 
pulpit.  If  they  had  occasion  to  give  any  orders  to 
the  sexton ;  or  to  announce  any  public  notification ; 
or  to  address  any  one  in  the  church,  at  some  distance 
from  the  pulpit,  it  was  done  in  a  manner  much  more 
adapted  to  promote  ridicule,  than  impressions  corres 
ponding  with  the  sabbath  and  the  house  of  God.  If 
they  had  occasion  to  discharge  saliva  from  their 
mouths,  in  the  midst  of  the  public  service,  it  was  ac 
complished  very  unceremoniously,  throwing  it  about 
offensively,  and  perhaps  with  noise,  without  the  use 
of  a  handkerchief.  In  short,  their  whole  manner  of 


HABITS  IN   THE   PULPIT.  253 

performing  every  thing  they  were  called  to  do  or  say, 
was  without  taste,  without  that  quiet  and  gentle 
dignity,  which  ought  ever  to  mark  what  is  done  in  the 
sacred  desk.  Carefully  guard  against  such  coarse, 
repulsive  habits.  Let  nothing  escape  you,  which  may 
tend,  either  in  matter  or  manner,  to  jar  the  feelings 
of  the  most  fastidious  member  of  the  assembly  who 
is  reasonable,  or  to  produce  an  emotion  unfriendly  to 
that  solemn  Christian  composure  which  becomes  the 
place. 

9.  Let  not  your  commencement  of  the  public  ser 
vice,  either  as  to  voice  or  manner,  be  abrupt,  harsh, 
or  loud ;  but  studiously  gentle  and  reverential.  Offences 
against  this  obvious  rule  of  propriety  are  exceedingly 
common.     Every  thing  that  looks  like  haste,  or  the 
want  of  due  solemnity,  never  fails  to  repel  correct 
minds.     And  every  thing  in  the  tones  of  the  voice, 
which  indicates  the  absence  of  that  sacred  awe  which 
ought  to  fill  the  mind  in  entering  on  the  duty  of  dis 
pensing  sacred  things,  is  no  less  obvious  and  repulsive. 
Let  your  whole  manner,  in  first  rising  in  the  pulpit, 
be  in  harmony  with  the  occasion  and  the  place. 

10.  Be  not  in  haste  to  pass  from  one  part  of  the 
service  to  another,  before  the  preceding  is  finished. 
It  is  by  no  means  uncommon  to  see  the  occupant  of  a 
pulpit  rise  for  prayer,  before  the  psalm  is  completed ; 
and  still  more  frequently,  rise  to  commence  his  ser 
mon,  while  the  praises  of  God  are  going  on.     Nay, 
while  the  last  verse  of  the  psalm  or  hymn  was  singing, 
I  have  known  several  who  always  stood  up ;  turned 
over   the  leaves   of  the  Bible;    adjusted   marks   for 
passages  to  which  they  wished  to  refer ;  and  seemed 
to  be  entirely  absorbed  in  something  entirely  different 


254  LETTERS   ON   CLERICAL   MANNERS. 

from  that  part  of  the  service  which  was  then  going 
on.  I  must  confess  that  this  strikes  me  as  a  great 
impropriety.  Is  the  conductor  of  the  public  service 
to  consider  himself  as  taking  a  part  in  it  or  not  ?  If 
he  do,  then  surely  he  ought  not  to  pass  from  one  to 
another,  until  the  former  be  finished.  While  he  is 
eagerly  engaged  in  searching  for  passages  of  scripture, 
he  cannot  be  really  uniting  with  his  fellow-worship 
pers  in  singing  the  praises  of  God  from  the  heart, 
however  his  lips  and  voice  may  be  employed.  Besides, 
where  is  the  need  of  so  much  expedition  ?  Why  should 
you  be  in  haste  to  pass  on  to  another  exercise,  until 
the  preceding  is  completed  ?  If  the  worship  of  God 
were  irksome,  and  you  wished  to  bring  it  to  a  close  as 
soon  as  possible ;  or  if  you  believed  your  sermon  to 
be  much  better  than  prayer  or  praise,  you  might  be 
in  a  hurry  to  pass  from  the  latter  to  the  former.  But 
as  you  would  not  be  willing  to  avow  either  of  these, 
let  nothing  that  would  imply  either  mark  the  progress 
of  the  public  service. 

11.  But  sometimes  a  still  more  striking  indecorum 
occurs.  It  is  that  of  a  minister  who,  when  standing 
in  the  pulpit,  while  a  brother  is  officiating  in  prayer, 
has  been  occupied,  a  number  of  minutes  before  the 
prayer  was  ended,  in  looking  for  the  psalm  which  was 
to  succeed,  or  for  the  chapter  which  was  to  be  read ; 
and  actually  rustling  the  leaves  for  that  purpose,  in  a 
manner  audible,  as  well  as  visible,  to  the  greater  part 
of  the  congregation.  It  is  difficult  to  speak  of  such  a 
practice  in  terms  of  sufficiently  strong  reprobation.  It 
is  indeed,  an  offence  against  decorum  so  flagrant  that 
it  is  wonderful  how  any  one  who  had  the  least  desire 


HABITS    IN    THE   PULPIT.  255 

either  to  be,  or  to  be  thought  devout,  could  possibly 
fall  into  it. 

12.  Let  me  advise  you,  in  public  prayer  always  to 
close  your  eyes.     I  should  not  mention  this,  were  it 
not  that  some  ministers  of  our  church,  and  some  of 
no  inconsiderable  eminence,  have  been  in  the  habit  of 
conducting  public  prayer  with  their  eyes  open,  to  the 
great  annoyance  of  many  who  witnessed  the  practice  ; 
and  were  it  not  also,  that  the  celebrated  and  truly 
excellent  Dr.  Doddridge,  in  his  "  Lectures  on  Preach 
ing,  &c.,"  seems  to  give  it  the  sanction  of  his  advice. 
I  am  persuaded  that  if  you  can,  without  great  incon 
venience  to  yourself,  keep  your  eyes  constantly  shut 
in  this  exercise,  it  will  be  found  much  preferable  to 
the  opposite  method.     To  many  persons,  the  appear 
ance  of  the  eyes  open  in  prayer  is  really  painful.    And 
when  they  are  kept  open,  it   is   extremely  difficult, 
especially  to   some  individuals,  to   keep   them   from 
wandering  to  different  objects,  and  parts  of  the  church, 
and  thus,  in  some  degree,  interfering  with  that  entire 
abstraction  of  the  thoughts  from   sensible    objects, 
which  is  certainly  desirable. 

13.  Study  to  administer   the   sacraments    of  the 
church  in  a  manner  adapted  to  make  a  distinct  and 
solemn  impression.     Let  there  be  no  appearance  of 
coarseness,  haste,  or  carelessness  in  your  mode  of  ad 
ministering  those   peculiarly  interesting   ordinances. 
As  they  mean  much  in  reality ;  so  let  them  be  seen 
to  mean  much  in  your  hands.     When  you  are  about 
to    administer  the    ordinance    of  baptism,   either  to 
adults,  or  infants,  be  careful  to  inform  the  persons 
concerned,  unless  you  are  perfectly  sure  that  they  are 
informed  beforehand,  of  all  the  questions  which  you 


25G  LETTERS   ON   CLERICAL   MANNERS. 

intend  to  address  to  them ;  where  and  how  they  are 
to  stand,  &c. ;  as  these  are  points  with  respect  to 
which  the  usages  of  churches  are  not  entirely  uniform. 
In  short,  try  to  guard  against  their  being  taken  by 
surprise,  or  embarrassed  by  any  part  of  the  service. 
In  like  manner,  in  the  administration  of  the  Lord's 
Supper,  whether  the  communicants  sit  at  tables  or  in 
pews,  take  care  to  have  every  thing  so  far  prepared 
and  adjusted  beforehand,  as  that  there  may  be  nothing 
likely  to  occur  to  jar  the  feelings,  to  incommode,  or 
to  impair  the  solemnity  of  the  scene.  Let  there  be 
no  undue  haste  ;  no  omission  of  what  is  necessary  for 
the  comfort  of  the  communicants  and  others;  but 
every  thing  studiously  ordered  in  such  a  manner  as  to 
render  the  whole  occasion,  as  far  as  possible,  solemn, 
impressive,  and  edifying  to  all  classes  who  may 
witness  it. 

14.  Guard  against  making  your  public  services  too 
long.  The  opposite  to  this  advice  is  a  fault  which 
often  occurs,  and  which  is  always  unfriendly  to  edifi 
cation.  Whenever  weariness  begins,  edification  termi 
nates.  It  was  well  said  by  Whitefield,  that  a  sermon 
of  more  than  an  hour  long,  though  preached  by  an 
angel,  would  appear  tedious,  unless  the  hearers  were 
angels  too.  Where  there  is  more  than  one  service 
statedly  performed,  no  sermon  ought  ever,  on  an 
ordinary  occasion,  to  be  more  than  forty-five  minutes 
in  length ;  nor  ought  the  whole  service,  at  any  one 
time,  to  be  longer  than  an  hour  and  a  half.  And  if, 
at  any  time,  you  are  compelled,  by  special  circum 
stances,  to  preach  longer,  let  all  the  other  parts  of  the 
service  be,  in  a  corresponding  degree,  abridged.  Some 
ministers  manifest  a  degree  of  thoughtlessness,  or 


HABITS   IN   THE   PULPIT.  257 

want  of  judgment,  on  this  subject,  truly  wonderful. 
If  at  any  time  they  are  betrayed  into  an  inordinate 
tediousness  in  their  sermons,  they  seldom  fail,  at  the 
same  time,  to  make  the  portion  of  scripture  read,  the 
prayers,  and  the  psalms,  all  in  like  proportion  tedious. 
This  is  extremely  ill-judged,  and  often  interferes  most 
essentially  with  the  edification  of  many  hearers.  It 
appears  to  me  proper  to  urge  this  advice  with  especial 
earnestness,  in  reference  to  those  occasions  on  which 
the  Lord's  Supper  is  dispensed.  At  such  peculiarly 
solemn  and  interesting  seasons,  when  the  services  are 
unavoidably  much  longer  than  those  of  an  ordinary 
sabbath,  I  have  often  been  surprised  to  see  clergymen 
take  so  little  care  to  abridge  those  parts  of  the  ser 
vice  which  easily  admit  of  being  shortened.  On  such 
occasions,  by  making  the  sermon  shorter  than  usual, 
and  by  lopping  off  a  small  portion  from  each  of  the 
other  exercises,  a  very  convenient  length  of  the  whole 
may  be  readily  attained. 

15.  Never  render  yourself  remarkable  by  continu 
ally  making  a  display  of  a  white  handkerchief  in  the 
pulpit.     I  say,  by  making  a  display  of  it.     To  have 
such  a  handkerchief,  if  convenient,  in  the  pulpit,  and 
to  use  it  on  proper  occasions,  and  in  a  proper  way, 
are  by  no  means  objectionable.     But  to  hold  it  up 
frequently  and  in  a  flourishing  manner,  as  if  to  invite 
the  notice  of  the  congregation,  is  a  practice  unworthy 
of  a  man    of  sense.     Indeed,  with  regard  to  every 
part  of  your  dress,  or  other  appendage  of  your  per 
son,  never  allow  it,  on  any  occasion,  to  have  the  ap 
pearance  of  engaging  a  single  thought. 

16.  When  you  have  occasion  to  reprove  any  dis 
orderly  person  in  the  house  of  God;  guard  against  in- 


258  LETTERS   ON   CLERICAL   MANNERS. 

dulging  or  betraying  irascible  feeling.  It  is  peculiarly 
unseemly,  and  out  of  season,  for  a  minister  of  the 
gospel,  in  the  pulpit,  and  in  the  very  act  of  exhorting 
men  to  obey  the  commands  of  God,  to  lose  his  temper, 
and  give  way  to  that  which  may  even  possibly  be  re 
garded  as  an  effusion  of  anger.  Do  not  make  your 
reproofs  from  the  pulpit  very  frequent,  or  else  they 
will  become  cheap.  When  you  think  yourself  called 
in  duty  to  administer  a  reproof,  do  it  seriously  and 
solemnly,  but  mildly.  Sometimes  it  is  best  to  come 
to  a  full  stop,  and  look  at  the  individual  offending,  in 
perfect  silence,  until  every  eye  shall  be  directed  to 
ward  him.  At  other  times,  it  may  be  proper  to  re 
quest  the  sexton  to  attend  to  those  persons  who  are 
disturbing  the  congregation,  and  to  direct  them,  if 
they  cannot  be  persuaded  to  behave  decently,  to  leave 
the  assembly.  Sometimes  a  pause,  without  naming 
or  indicating  any  individual,  and  uttering  a  sentence 
or  two  on  the  importance  of  reverencing  the  name  and 
worship  of  Jehovah,  may  answer  every  purpose.  The 
cases,  I  presume,  will  ever  be  found  few  in  which  it 
can  be  necessary  to  administer  a  direct  and  personal 
rebuke.  But,  whatever  may  be  the  form  of  admoni 
tion  which  the  case  requires,  deliver  it  in  a  grave, 
mild,  and  gentle  manner.  Never  attempt  to  taunt 
the  offenders  by  sarcasm,  or  to  turn  the  laugh  on 
them  by  wit.  This  might  do  very  well  in  a  secular 
assembly ;  but  is  not  proper  for  a  minister  of  religion, 
and  in  the  house  of  God. 

17.  Let  your  deportment  in  quitting  the  pulpit,  and 
withdrawing  from  the  church,  be  of  the  same  general 
character  with  that  which  was  recommended  in  ap 
proaching  and  entering  it.  Retire  as  soon  as  you 


HABITS   IN   THE   PULPIT.  259 

can,  gravely,  silently,  and  alone.  Discountenance  the 
practice  which  I  have  known  some  ministers  to  indulge 
to  a  considerable  extent ;  I  mean  that  of  stopping  to 
converse  Tvith  a  number  of  individuals,  at  the  close 
of  the  public  service ;  with  some,  as  a  mere  matter 
of  social  respect  and  ceremony ;  with  others,  perhaps, 
on  the  subject  of  the  discourse  just  delivered  ;  and 
with  a  third  class  on  the  subject  of  religion  generally. 
In  general,  give  no  encouragement  to  any  of  these 
classes  of  persons  to  stop  for  the  purpose  of  conversing 
with  you  at  this  unseasonable  time.  Not  the  first 
class ;  because  mere  social  conversation  is  extremely 
apt,  even  on  the  Sabbath,  and  in  the  house  of  God, 
to  degenerate  into  worldly  chat,  before  we  are  aware, 
and  to  banish  from  the  mind  the  most  solemn  subjects 
of  contemplation  in  which  we  may  have  been  engaged. 
Not  even,  in  ordinary  cases,  the  second  and  third 
classes;  because,  although  it  may,  on  some  special 
occasions,  be  your  duty  to  gratify  those  who  may  wish 
to  remain  a  few  minutes,  for  the  purpose  of  conversing 
with  you,  and  it  might  appear  morose  to  decline  it ; 
yet  yielding  to  a  practice  of  that  kind,  may  be  very 
injurious.  At  the  close  of  the  public  service,  you 
will  generally  find  yourself  fatigued,  and  often  ex 
hausted.  This  is  a  very  unfit  condition  in  which  to 
enter  on  conversation  in  reference  to  the  most  im 
portant  of  all  subjects.  And  frequently  has  a  min 
ister,  before  he  was  aware,  materially  injured  himself, 
by  pausing  to  engage  in  conversation,  while  fatigued 
with  a  preceding  service. 

Besides,  on  the  score  of  example,  ministers  ought, 
by  all  means,  to  be  in  the  habit  of  retiring  from  the 
house  of  God  to  their  place  of  abode,  in  serious  and 


260  LETTERS   ON   CLERICAL   MANNERS. 

solemn  silence.  What  would  be  the  consequence,  if 
every  hearer,  at  the  close  of  the  public  service,  were 
to  linger  about  the  church,  receiving  and  paying 
civilities  ;  making  social  inquiries ;  hearing  or  telling 
news ;  or  even  conversing  on  the  subject  of  the  min 
ister's  discourse  ?  Is  it  not  evident  that  a  scene  of 
noise  and  disorder  must  ensue,  and  that  the  practical 
influence  of  the  exercises  of  the  sanctuary  would 
probably  be  very  transient  ?  And  shall  a  minister,  by 
his  own  example,  sanction  any  thing  which,  if  it  were 
to  become  general,  would  produce  incalculable  mis 
chief  ?  I  have  known  many  a  congregation,  especially 
in  the  country,  the  members  of  which  were  in  the 
habit  of  spending  a  considerable  time,  both  before  the 
commencement  and  after  the  close  of  the  public  ser 
vice,  in  social  chat,  and  sometimes  in  that  of  a  very 
light  and  unsuitable  kind.  And  I  must  say,  that,  in 
general,  when  I  have  observed  this,  I  have  been 
strongly  inclined  to  lay  a  large  share  of  the  blame  at 
the  door  of  their  pastor.  If  a  proper  example  had 
been,  in  all  cases,  set  by  him,  such  a  practice  could 
not  have  been  long  kept  in  countenance. 

18.  When  you  are  seated  in  the  pulpit  with  another 
minister,  let  your  conversation  with  him  be  in  a  low 
and  inaudible  voice.  I  have  known  a  minister,  sitting 
in  the  pulpit  with  a  clerical  brother,  to  talk  so  loudly, 
that  the  sound  of  his  voice  might  be  heard  almost  over 
the  whole  church.  I  have  known  others,  so  far  to 
forget  themselves  as  not  only  to  smile,  but  to  laugh 
outright,  at  something  which  had  been  said  in  the 
course  of  this  pulpit  dialogue.  Every  thing  of  this 
kind  makes  an  unpleasant  impression,  and  ought  to 
be  avoided.  Let  all  conversation  in  the  pulpit  bo 


HABITS   IN  THE   PULPIT.  261 

conducted  in  a  whisper,  audible  to  none  but  those  who 
are  engaged  in  it ;  and  let  the  most  perfect  gravity 
of  countenance  be  constantly  maintained.  There  ia 
no  doubt  that  cases  may  occur  in  which  a  smile  in  the 
pulpit  may  be  very  innocent.  But  how  shall  the 
members  of  a  congregation  know  when,  or  how  far,  it 
is  so  in  any  particular  instance  ?  The  motto  of  every 
Christian,  and  especially  of  every  Christian  minister, 
on  all  such  occasions  is,  "  Shun  the  very  appearance 
of  evil." 

19.  I  know  not  a  more  suitable  place  than  this  for 
taking  notice  of  another  habit  frequently  indulged  by 
clergymen.  I  mean  the  habit  of  conversing  aloud, 
and  sometimes  even  jocularly,  at  funerals.  If  ministers 
of  religion  find  no  convenient  opening,  at  funerals, 
for  making  appropriate  remarks  "  on  the  frailty  of 
life,  and  the  importance  of  being  prepared  for  death 
and  eternity,"  they  at  least  owe  it  to  decorum  not  to 
join  in  conversation  calculated  to  banish  such  thoughts 
from  their  own  minds,  and  those  of  others.  I  have 
often  been  surprised  and  pained  to  hear  such  conver 
sations  carried  on  in  funeral  assemblies,  when  several 
ministers  of  the  gospel  were  present.  If  you  cannot 
regulate  the  course  of  conversation  more  agreeably  to 
your  mind,  it  is  far  better  to  sit  gravely  silent.  Let 
it  be  seen  that  there  is  at  least  one  person  present, 
who  is  engaged  in  serious  meditation.  Let  me  also 
advise  you  to  observe  the  same  rule  when  you  are 
walking  in  procession  at  funerals,  to  the  place  of  in 
terment.  I  have  seen  ministers,  in  these  circum 
stances,  talking,  and  even  laughing  audibly,  on  indif 
ferent  subjects.  Is  not  this  a  manifest  indecorum  ? 
Surely  it  is  not  requiring  too  much  to  say,  that  when 


262  LETTERS    ON    CLERICAL    MANNERS. 

you  are  conveying  the  dead  to  the  "  house  appointed 
for  all  living,"  your  subjects  of  discourse,  your  coun 
tenance,  and  your  tones  of  voice,  ought  to  be  of  that 
grave,  thoughtful,  and  subdued  character,  which  is  in 
harmony  with  the  scene. 

20.  Sometimes  when  a  brother  occupies  your  place 
in  the  pulpit,  you  may  be  called  upon  to  make  a 
prayer,  either  before  or  after  sermon.  Whenever 
this  is  the  case,  carefully  avoid  making  the  prayer  a 
vehicle  of  flattery  to  him  who  has  just  preached,  or 
who  is  about  to  perform  that  service.  This  is  fre 
quently  done ;  and  yet  it  is  obviously,  in  a  high  de 
gree,  both  criminal  and  contemptible.  We  may, 
indeed,  sometimes,  almost  apply  to  it  the  language  of 
an  inspired  apostle,  on  another  occasion,  and  call  it 
"lying  to  the  Holy  Ghost."  Let  no  such  impious 
sycophancy  ever  pollute  those  prayers  in  which  a  whole 
assembly  are  expected  to  join.  Let  me  also  put  you 
on  your  guard  against  flattering  a  brother,  who  has 
just  laboured  for  you,  in  a  manner  less  impious,  but 
still  worthy  of  being  totally  condemned.  I  refer  to 
the  manner  in  which  many  ministers  are  in  the  habit 
of  making  their  grateful  acknowledgments  to  their 
brethren,  for  the  official  help  afforded  them ;  too  fre 
quently  in  the  style  of  flattery,  sometimes  in  that  of  a 
very  gross  kind;  lauding  their  sermons  in  strong 
terms ;  and  addressing  them  in  a  way  which,  if  it  do 
not  minister  to  their  vanity,  it  is  because  it  is  too 
fulsome  to  be  mischievous.  Shun  every  approach  to 
this  sin.  To  thank  a  brother  for  his  services,  if  they 
be  really  valuable,  is,  in  common,  quite  enough.  If 
there  be,  in  any  case,  a  call  to  go  further,  and  to  ex- 
pro  B  a  favourable  opinion  of  a  sermon,  let  it  be  done 


HABITS   IX  THE   PULPIT.  2G3 

with  studied  moderation,  and  always  rather  fall  below 
the  truth  than  transcend  it. 

21.  When  you  appear  in  the  sanctuary  as  an  ordi 
nary  hearer,  let  your  deportment  ever  exemplify  those 
rules  of  serious,  meek,  and  respectful  attention  which 
you  inculcate  on  others.  It  has  been  remarked,  that 
some  clergymen  are  among  the  most  inattentive  and 
irreverent  hearers  that  enter  the  house  of  God.  Per 
haps  one  of  the  infelicities  of  their  profession  is,  that 
they  are  too  apt  to  hear  as  critics ;  to  be  constantly 
measuring  the  discourses  of  others,  by  those  canons 
of  composition  which  they  have  been  in  the  habit  of 
regarding  as  obligatory  ;  and  when  these  are  palpably 
violated,  to  manifest  by  their  looks  and  manners  the 
disrespectful  feelings  which  occupy  their  minds. 
Hence,  they  turn  away  from  the  preacher,  as  if  de 
sirous  of  escaping  from  the  sound  of  his  voice,  gaze 
about  the  house,  or  lean  down  their  heads,  as  if  en 
deavouring  to  compose  themselves  to  sleep.  I  have 
also  known  ministers  who  were  in  the  constant  habit 
of  placing  themselves,  during  public  prayer  conducted 
by  others,  in  such  postures,  and  to  indulge  in  such 
employments,  as  have,  to  say  the  least,  very  little  of 
the  appearance  of  devotion.  Some  clergymen,  during 
public  prayer,  are  frequently,  if  not  generally,  em 
ployed  in  looking  round  the  church,  in  adjusting  their 
dress,  in  fixing  their  hair,  and  in  constantly  changing 
their  posture,  as  if  impatient  of  the  continuance  of 
the  exercise.  All  this  is  indecorous  in  any  one ;  but 
especially  in  a  minister  of  the  gospel.  If  he  allow 
himself  thus  to  act,  what  can  be  expected  from  the 
mass  of  hearers,  who  always  look  to  those  who 
sustain  the  sacred  office  to  go  before  them  in  devotion, 


264  LETTERS   ON   CLERICAL  MANNERS. 

purity,  and  every  thing  that  is  ornamental  in  Chris 
tian  deportment? 

To  this  point  allow  me  to  direct  your  particular 
attention.  Let  none  have  occasion  to  say,  that  your 
devotion  is  official,  not  personal ;  and  that,  when  you 
are  out  of  the  pulpit,  you  can  be  as  remote  from  the 
solemnity  which  becomes  the  house  of  God,  as  any  of 
your  neighbours.  On  the  contrary,  let  your  serious 
countenance,  your  wakeful,  erect,  fixed  attention,  your 
meek,  respectful  air,  your  universally  devout  manner, 
even  when  you  are  seated  among  others,  as  a  common 
worshipper,  manifest  that  you  are  yourself  really 
engaged  in  those  things  which,  from  the  pulpit,  you 
recommend  to  others.  Remember  that,  if  your  per 
formances  in  the  pulpit,  from  Sabbath  to  Sabbath,  put 
to  the  test  your  ministerial  gifts ;  your  manner  of  at 
tending  on  the  service  of  the  sanctuary,  as  a  common 
worshipper,  puts  to  an  equally  decisive  test  your 
Christian  graces.  When  you  join,  then,  in  the  devo 
tions  led  by  another,  and  listen  to  instruction  from  a 
brother's  lips,  endeavour  to  lay  aside  the  feelings  of 
the  minister,  and  to  sit,  an  humble,  candid  learner  at 
the  feet  of  the  Saviour's  servant ;  recollecting  that, 
if  you  are  saved,  it  must  be  by  the  same  rich  grace ; 
and  if  edified  and  comforted,  it  must  be  by  the  same 
simple,  precious,  humbling  truths  and  promises  which 
you  recommend  to  the  most  illiterate  of  your  hearers. 
In  a  word,  I  am  persuaded  that  ministers,  by  their 
exemplary  manner  of  attending  on  the  ministrations 
of  others,  may,  and  often  do,  preach  as  solemnly,  and 
impress  those  around  them  as  powerfully,  as  by  the 
best  services  which  they  ever  perform  in  the  sacred 
desk. 


HABITS   IN   THE   PULPIT.  265 

22.  Avoid  much  exposure  to  cold  air  immediately 
after  leaving  the  pulpit.    You  ought  to  be  aware  that 
cold  air  received  into  your  lungs,  or  striking  on  your 
body,  while  you  are  warm  with  speaking,  is  peculiarly 
dangerous,  and  may  be  productive  of  fatal  mischief. 
Carefully  avoid  such  exposure,  especially  in  very  damp 
or  piercing  weather.     When  you  leave  the  church,  in 
such  weather,  throw  around  your  person  a  warm  cloak. 
Hold  it  up  in  such  a  manner  as  completely  to  cover 
your  mouth  and  nostrils  ;  and  take  care  to  inhale  none 
but  the  air  which  is  enclosed,  and  the  temperature  of 
which   is   moderated,  by  your  cloak.     And,  let   me 
add,  take  all  these  precautions  at  night  with  very  par 
ticular  care.     Some  preachers,  after  having  addressed 
crowded  assemblies,  in  very  cold  weather,  in  the  eve 
ning,  do  not  scruple  to  ride  home,  several  miles,  at  a 
late  hour.    This  is  always  dangerous,  and  ought  never 
to  .be  done  without  wrapping  up  with  peculiar  care, 
and  using  every  precaution  to  guard  your  body  and 
lungs  against  the  night  air. 

23.  When  you  have  been  a  hearer,  do  not  quit  the 
church  criticising  the   sermon,  and   especially  in  an 
audible  voice.     This  is  not  unfrequently  done ;    not 
always  in  the  happiest  manner;  and  sometimes,  un 
fortunately,  within  the  hearing  of  the  preacher.     The 
character  of  a  criticising  hearer  of  sermons,  is  not  a 
very  good  one  at  best.     He  is  not  likely  to  obtain 
much  practical  benefit  from  hearing.     And  when  he 
proclaims  his  criticisms,  at  the  very  door  of  the  sanc 
tuary,  or  on  his  way  from  it,  he  perhaps  extends  an 
injury  to  others.    Always  be  a  candid  hearer  of  other 
men's  sermons.     When  you  can  speak  favourably  of 
them,  do  it ;  but  not  noisily  or  publicly.     When  you 

23 


2G6  LETTERS   ON   CLERICAL   MANNERS.1 

are  constrained,  if  you  say  any  thing,  to  censure,  give 
utterance  to  your  sentiments  as  gently  and  as  privately 
as  possible,  consistently  with  Christian  integrity. 

24.  Finally,  as  I  advised  you  to  go  from  your  knees 
to  the  pulpit,  so  I  would,  with  equal  earnestness,  ad 
vise  that  you  go  from  the  pulpit  to  your  knees.  If 
you  are  faithful,  you  will  often  exhort  your  hearers  to 
retire  from  the  church  to  their  closets,  to  meditate, 
and  implore  the  divine  blessing  on  what  they  have 
heard.  And  why  is  it  not  equally  the  privilege  and 
duty  of  ministers  to  meditate  and  implore  a  blessing 
on  what  they  have  said  ?  Nay,  has  not  the  spiritual 
guide  more  numerous  and  more  solemn  reasons  for 
following  all  his  efforts  with  his  prayers,  than  any 
other  person  ?  It  was  well  remarked  by  an  old  divine, 
that  "  the  minister  who  is  more  before  his  people  in 
public,  than  he  is  before  God  for  them  in  private,  has 
little  reason  to  expect  a  blessing  on  his  labours." 


LETTER  XI. 


And  the  apostles  and  elders  came  together  for  to  consider  of  this 
matter. — ACTS  xv.  6. 


CONDUCT   IN  CHURCH  JUDICATORIES. 

MY  DEAR  YOUNG  FRIEND:  —  I  have  repeatedly  had 
occasion  to  observe,  that  every  part  of  the  deport 
ment  of  a  minister  is  important,  both  to  himself  and 
the  church.  He  cannot  be  said,  in  the  discharge  of 
any  official  duty,  to  act  for  himself  alone.  In  all 
that  he  does,  the  whole  body  of  Christ  has  an  interest. 
But  this  remark  applies  to  no  part  of  his  duty  more 
strongly,  than  that  which  he  performs  as  a  member 
of  the  judicatories  of  the  church.  When  a  minister 
takes  his  seat  in  any  one  of  these  judicatories,  he 
places  himself  in  a  situation  in  which  every  thing  that 
he  says  and  does,  may,  for  what  he  can  tell,  exert  an 
influence  to  the  remotest  bounds  of  the  church  to 
which  he  belongs,  and  may  have  a  bearing  on  the 
comfort,  respectability  and  usefulness  of  his  brethren, 
as  well  as  himself,  to  an  extent  which  no  one,  at  pre 
sent,  can  measure.  In  this  situation,  he  is  called  con 
tinually  to  act  with  others,  as  well  as  for  others ;  and 
almost  every  hour  to  give  a  touch  more  or  less  impor 
tant,  to  the  ark  of  God. 

(207) 


268  LETTERS    ON    CLERICAL   MANNERS. 

To  suppose  "  a  steward  of  the  mysteries  of  God," 
capable  of  addressing  himself  to  duties  so  peculiarly 
interesting  and  momentous  as  these,  with  levity  or 
indifference,  would  be  to  suppose  either  a  want  of  con 
sideration,  or  a  want  of  principle,  truly  deplorable. 
Here,  if  ever,  he  ought  to  be  awake  to  all  the  solem 
nity  of  his  situation ;  and  to  be  anxious  to  summon 
to  his  aid  all  those  dictates  of  wisdom  and  holy  fidelity 
which  he  continually  needs.  He  who  does  not  feel 
deeply  serious,  when  he  is  about  to  deliberate,  with 
his  brethren,  on  the  great  concerns  of  the  Redeemer's 
kingdom,  and  to  take  steps  which  may  vitally  affect 
that  kingdom,  not  only  in  a  single  congregation,  but 
in  many  congregations,  has  little  indeed  of  the  spirit 
of  a  "  watchman  on  the  walls  of  Zion."  And  he  who 
is  not  aware  of  the  danger,  that  his  own  prejudices, 
passions,  and  folly  may  interpose  an  unhallowed  in 
fluence  in  all  his  deliberations  and  discussions  on  these 
great  concerns,  will  not  be  likely  to  be  much  employed 
in  watching  and  praying  against  that  influence. 

I  must  say,  that  there  appears  to  me  much  need  of 
attention  to  this  subject.  It  has  seldom  been  my  lot 
to  witness  the  proceedings  of  any  of  the  higher  judi- 
catories  of  the  church,  either  as  a  member  or  specta 
tor,  without  having  occasion,  as  I  thought,  to  lament 
that  correct  views  and  habits,  in  relation  to  this 
matter,  were  not  more  prevalent.  I  have  seen  excel 
lent  men  expose  themselves,  give  pain  to  others,  and 
even  embarrass  ecclesiastical  business,  by  mere  inad 
vertence.  And  I  should  certainly  have  esteemed  it  a 
happy  circumstance  for  myself,  if  I  had  been  put  on 
my  guard,  in  early  life,  against  many  of  those  mis 
takes  and  faults  into  which  I  fell,  from  want  of  suit- 


HABITS   IN  JUDICATORIES.  269 

able  instruction  and  training,  on  a  point  so  deeply 
interesting  to  all  who  wish  to  see  dignity,  order, 
wisdom,  brotherly  love,  and  piety,  marking  the  pro 
ceedings  of  every  ecclesiastical  body. 

It  will  readily  occur  to  you  that  there  is  an  import 
ance  attached  to  this  subject  which  is  altogether 
peculiar.  In  state  legislatures,  in  congress,  and  in 
most  of  the  secular  deliberative  assemblies  which  con 
vene,  the  time  which  may  be  spent  in  their  sessions  is 
not  rigidly  limited.  If  the  debates  be  protracted,  and 
they  cannot  complete  their  business  in  three  or  four 
weeks,  they  may  take,  if  they  see  proper,  double  or 
treble  that  period.  And  if  a  high  degree  of  heat, 
disorder,  or  even  violence,  should  unfortunately  mark 
their  proceedings,  decent  people  may  deplore  it,  but 
the  great  interests  of  religion  may  not  be  materially 
compromitted,  inasmuch  as  they  are  not  religious 
bodies.  But  it  is  otherwise  with  our  ecclesiastical 
judicatories.  For  various  reasons,  they  cannot  possi 
bly  continue  to  sit  beyond  a  very  few  days.  Every 
moment,  therefore,  is  to  them  doubly  precious.  Of 
course,  every  moment's  interruption,  and  every  un 
necessary,  worthless  speech,  become  serious  evils ; 
evils  to  the  cause  of  Christ :  and  whenever  heat,  dis 
order  or  violence  occurs  among  the  ministers  and 
elders  of  the  church,  religion  bleeds  at  every  pore. 
As  ecclesiastical  judicatories  are  purely  religious 
bodies,  so  they  ought  to  bear  a  religious  character,  in 
all  their  deliberations,  and  in  every  movement.  Surely, 
then,  this  is  a  concern  in  which  all  our  wisdom  as 
men,  and  all  our  piety  and  prudence  as  Christians, 
are  most  solemnly  put  in  requisition. 

This  subject  is  so  extensive  that  I  cannot  under- 


270  LETTERS    ON    CLERICAL    MANNERS. 

take  to  consider  it  in  its  minute  details.  Permit  me, 
however,  to  suggest  a  few  general  counsels ;  and  to 
accompany  each,  as  I  proceed,  with  some  brief  explan 
atory  or  corroborative  remarks.  And 

1.  My  first  counsel  is  that  you  make  a  point  of 
being  perfectly  punctual  in  attending  on  every  judi- 
catory  of  the  church  in  which  it  is  your  duty  to  be 
present. 

This  is  a  duty  of  far  more  deep  and  vital  import 
ance  than  most  ministers  appear  to  imagine.  The 
faithful  discharge  of  it  bears  relations,  and  exerts  an 
influence,  which,  unless  I  am  deceived,  are  seldom  duly 
considered.  Among  the  many  reasons  which  might 
be  urged  in  favour  of  this  opinion,  the  following  are 
certainly  entitled  to  your  serious  regard. 

(1).  Your  ordination  vows  will  demand  constant 
attention  to  this  duty.  In  that  solemn  hour,  in  which 
you  kneel  before  God,  and,  surrounded  by  the  church 
and  her  ministry,  receive  the  imposition  of  "  the 
hands  of  the  presbytery,"  you  will  promise  to  be 
"subject  to  your  brethren  in  the  Lord,"  and  to  be 
"  faithful  and  diligent  in  the  discharge  of  all  the 
public,  as  well  as  the  private  duties  of  your  office." 
Now,  there  is  scarcely  any  public  duty  more  import 
ant  than  that  for  which  I  am  pleading.  Of  course, 
he  who  neglects  it  violates  his  solemn  engagements. 
Nor  is  this  all.  These  judicatories  form  an  essential 
feature  of  Presbyterian  church  government.  To 
abolish  them,  would  be  to  abolish  Presbyterianisrn. 
Consequently,  he  who  allows  himself  habitually  and 
unnecessarily  to  neglect  attendance  on  them  —  is  un 
faithful  to  his  solemn  profession  —  is  no  Presbyterian 
in  fact,  whatever  he  may  be  in  name. 


HABITS   IN   JUDICATORIES.  271 

(2).  If  these  ecclesiastical  assemblies  ouglit  to  bo 
maintained,  then  it  is  plain  that  all  who  are  properly 
members,  ought  to  be  punctual  in  their  attendance, 
on  the  principles  both  of  equity  and  benevolence. 
lie  who  neglects  them,  thereby  refuses  to  render  his 
share  of  service  to  the  church,  and  throws  an  additional 
and  unequal  burden  on  those  of  his  brethren  who  make 
conscience  of  attending.  Is  this  consistent  with  good 
morals,  to  say  nothing  of  higher  considerations  ?  It 
is,  certainly,  not  doing  to  others,  as  we  would  that 
they,  in  like  circumstances,  should  do  to  us. 

(3).  A  punctual  attendance  on  the  ecclesiastical 
judicatories  to  which  a  minister  belongs,  is  indis 
pensable  to  his  attaining  a  high  and  desirable  standing 
among  his  brethren,  and  enjoying  their  affectionate 
confidence.  It  is  the  remark  of  one  of  the  wisest  and 
most  venerated  ministers  of  the  Presbyterian  church 
now  living,  that  "  he  has  never  known  a  minister,  in 
our  connection,  who  was  either  very  useful,  or  very 
respectable,  that  did  not  give  his  presence  at  presby 
tery,  synod,  and  assembly,  whenever  that  duty  became 
incumbent."  * 

The  reasons  are  many  and  obvious.  The  minister 
who  seldom  appears  among  his  brethren,  in  their 
ecclesiastical  meetings,  has,  commonly,  but  little  inter 
course  with  them,  as  ministers,  at  all.  He  is,  conse 
quently,  but  little  known  to  them.  Of  course,  he 
cannot  possibly  enjoy  much  of  their  confidence,  or 
have  much  influence  among  them.  They  see  little  of 
him  in  person ;  but  they  habitually  witness  his  negli- 

*  Rev.  Dr.  Green.  "  Charge  at  the  Ordination  of  Messrs.  J 
B.  Linn,"  &c.  [Dr.  Green  died  May  19th,  1848,  in  the  86th 
year  of  his  age.  Ed.  of  the  Board  of  Pub.] 


272  LETTERS    ON    CLERICAL   MANNERS. 

gencc  and  deficiencies.  Will  these  bo  likely  to  com 
mand  either  their  respect  or  their  love  ?  The  minister, 
then,  who  unnecessarily  absents  himself  from  the  judi- 
catories  of  the  church,  does  a  complicated  injury  to 
the  cause  of  Christ ;  but  he  injures  his  own  character, 
standing,  and  influence  in  the  sacred  office,  quite  as 
much,  if  not  more  than  any  other  interest. 

(4).  A  punctual  attendance  on  the  ecclesiastical  as 
semblies  under  consideration,  is  the  best  school  in  the 
world  in  which  to  study  church  government.  I  know 
that  you  have  read  books,  and  heard  lectures  on  this 
department  of  theological  study.  But  the  knowledge 
derived  from  books  and  lectures  is  apt  to  be  theoreti 
cal,  and  to  make  but  a  slight  impression  on  the  mind. 
When  you  come  to  occupy  your  seat,  and  act  your 
part  in  ecclesiastical  judicatories,  you  see  the  great 
principles  of  church  government,  as  it  were,  embodied 
and  exhibited  in  actual  cases.  And  being  called  upon 
closely  to  contemplate  these  cases,  to  study  them,  to 
view  them  under  various  aspects,  and  to  listen  to 
ample  discussions  on  their  real  merits ;  we  may  be 
said,  in  these  circumstances,  to  enjoy  advantages  for 
investigating  principles,  and  having  the  results  of  in 
vestigation  deeply  and  strongly  impressed  upon  our 
minds,  which  no  retired  study  can  so  well  furnish. 
Whatever  may  have  been  your  previous  reading,  never 
expect  to  find  yourself  expert  in  comprehending  and 
applying  the  great  doctrines  of  church  government, 
unless  you  have  studied  them  much  on  the  floor  of 
judicatories.  If  you  carefully  observe  what  passes, 
you  will  observe  men  of  excellent  minds,  who  are  not 
in  the  habit  of  attending  those  judicatories,  often  be 
traying  a  degree  of  ignorance,  on  some  of  the  very 


HABITS   IN   JUDICATORIES.  273 

first  principles  of  church  discipline,  as  ludicrous  as  it 
is  disreputable. 

(5).  Finally,  a  due  attendance  on  the  assemblies 
under  consideration,  is  one  of  the  best  means  of  ob 
taining  and  constantly  extending  and  improving  a 
connected  knowledge  of  the  history  of  our  church. 
Whatever  other  part  of  ecclesiastical  history  a  minister 
is  ignorant  of,  he  ought  certainly  to  be  well  acquainted 
with  the  history  of  his  own  church ;  and  especially 
of  that  portion  of  it  which  is  embraced  within  his 
own  time.  But  even  this  portion  will  not  be  thoroughly 
gained  and  kept  up  by  any  member  who  is  not  in  the 
constant  habit  of  attending  on  the  judicatories  of  his 
church.  Before  these  assemblies  all  the  principal 
facts  are  made  to  pass.  And  they  appear  there  with 
a  life  and  force  much  more  impressive,  much  more 
likely  to  be  remembered,  and  in  connections  and  cir 
cumstances  better  adapted  to  leave  their  appropriate 
lessons,  than  if  contemplated  only  by  means  of  an 
oral  statement,  or  a  printed  page.  Show  me  a  Pres 
byterian  minister  who  is  familiarly  acquainted  with 
the  history  of  his  own  church,  and  especially  since  he 
entered  her  ministry,  and  I  will,  without  hesitation, 
show  you  a  man  who  has  been  constant  and  punctual 
in  attending  on  her  judicatories. 

It  is  evident  then,  whether  we  consider  the  honour 
of  our  religion,  the  edification  of  the  church,  the  ful 
filment  of  our  official  vows,  the  duty  which  we  owe  to 
our  fellow-servants,  the  promotion  of  our  own  respecta 
bility  and  influence  among  our  clerical  brethren,  or 
the  extension  and  improvement  of  our  own  ecclesiasti 
cal  knowledge,  we  ought  to  make  a  point  of  appear 
ing,  as  punctually  as  possible,  in  every  judicatory 


274  LETTERS    ON    CLERICAL    MANNERS. 

of  the  church  in  which  we  have  a  right  to  occupy 
a  seat. 

2.  Make    a   point,    not    only    of   attending   every 
meeting,  but  also  of  being  punctually  present  at  the 
opening  of  the  judicatory.     It  is  possible  that  the  first 
acts  of   business  may  be  decidedly  the  most  impor 
tant.     In  this  case,  tardiness  may  be  quite  as  injurious 
as  total  non-attendance.     And  even  if  this  be  not  the 
case,  as  most  commonly  it  is  not ;  a  variety  of  things 
may  pass  before  your  arrival,  absolutely  essential  to 
an  intelligent  and  connected  view  of  the  proceedings. 
Let  no  ordinary  engagement  interfere  with    perfect 
punctuality  in  this  matter.     Be  on  the  ground  among 
the  earliest  ;  and  you  will  find  more  advantages  con 
nected  with  such  a  system  than  I  can  well  enumerate. 
To  say  nothing  of  many  other  considerations,  what 
right   have   you  to  occupy  the  time  and   swell  the 
minutes  of  the  judicatory  by  compelling  them  to  re 
ceive  and  record  your  apologies  for  delinquency  ? 

3.  I  would  advise  you  to  prepare  for  attendance  on 
every  judicatory,  by  serious   retirement,  meditation 
and  prayer. 

If  every  "creature"  that  we  enjoy  ought  to  be 
"sanctified  by  the  word  of  God  and  prayer,"  surely 
this  ought  to  be  more  especially  the  case  with  one  of 
the  most  important  official  duties  in  which  we  can 
possibly  engage.  When  we  are  about  to  meet  with 
our  fellow-servants,  as  a  judicatory  of  Jesus  Christ,  to 
deliberate  and  consult  respecting  the  interests  of  the 
Redeemer's  kingdom ;  to  act  together  in  our  public 
and  ministerial  character,  not  merely  for  the  welfare 
of  a  single  soul,  but  for  that  of  many  congregations, 
and  perhaps,  of  the  whole  church  with  which  we  are 


HABITS   IN   JUDICATOEIES.  275 

connected ;  and  when  we  know  not  how  far  the  influ 
ence  of  what  we  say  and  do  may  extend ;  surely  we 
ought  to  address  ourselves  to  all  such  duties,  with  the 
most  serious  consideration,  and  with  humble,  impor 
tunate  prayer  for  all  that  wisdom,  and  guidance,  and 
strength  which  we  need.  I  had  almost  said,  if  there 
be  any  occasion  on  which  a  man  of  enlightened  piety 
should  feel  serious  and  devout,  it  ought  to  be  on  the 
approach  of  such  an  assembly. 

Let  me  urge  you,  then,  whenever  you  are  about  to 
attend  any  church  judicatory,  and  especially  those  of 
the  higher  kind,  in  all  the  movements  of  which  large 
and  momentous  interests  are  involved ;  to  set  apart 
a  portion  of  time  for  special  prayer,  with  a  particular 
view  to  this  object.  If  you  be  about  to  take  your 
seat  in  a  Synod  or  in  the  General  Assembly,  let  the 
whole  day  before  you  set  out,  if  practicable,  be  ob 
served  as  a  day  of  solemn  prayer,  accompanied  with 
fasting.  If  the  discharge  of  necessary  duties  preclude 
the  possibility  of  this,  as  may  sometimes  be  the  case, 
make  a  point  of  redeeming  at  least  one  hour  for  special 
retirement  and  devotion,  in  reference  to  your  antici 
pated  engagement.  And  in  this  solemn  hour,  en 
deavour  to  ponder  deeply  in  your  heart,  and  to  spread 
before  the  Lord,  all  the  magnitude  and  difficulty  of 
the  work  which  you  have  in  prospect ;  and  all  the 
temptations  and  dangers  to  which  you  may  be  exposed, 
from  your  own  infirmities,  and  those  of  others.  Pray 
that  you  may  be  inspired  with  heavenly  wisdom  in  all 
the  business  that  may  come  before  you  :  that  you  may 
be  enabled,  in  every  case,  to  take  just  views  of  truth 
and  duty ;  that  you  may  be  guarded  from  prejudice, 
from  passion,  and  from  every  unhallowed  temper :  that 


276  LETTERS   ON   CLERICAL   MANNERS. 

you  may  be  enabled  always  to  act  from  the  purest 
motives,  and  with  a  single  eye  to  the  Redeemer's 
honour:  that  you  may  be  preserved  from  giving  a 
wrong  touch  to  the  ark,  either  ignorantly  or  pre 
sumptuously  ;  that  you  may  not  be  permitted,  unne 
cessarily  or  improperly,  to  wound  the  feelings  of  those 
with  whom  you  may  be  called  to  act ;  and  that,  in  all 
the  proceedings  of  the  judicatory,  you  may  be  enabled 
to  judge  and  act  in  such  a  manner  as  that  the  peace, 
purity,  and  edification  of  the  body  of  Christ  may  be 
happily  promoted. 

Nor  ought  you  to  forget,  in  these  moments  of  hum 
ble  and  tender  approach  to  the  King  of  Zion,  to  pray 
for  the  brethren  with  whom  you  are  about  to  act,  as 
•well  as  for  yourself.  Pray  that  they  may  be  so  en 
lightened,  aided,  sanctified,  counselled  and  controlled 
in  every  thing ;  may  be  so  guarded  from  the  influence 
of  erroneous  views,  and  from  the  ebullitions  of  un 
hallowed  feeling,  that  "  all  things  may  be  done 
decently  and  in  order,"  and  may  issue  in  the  advance 
ment  of  the  great  cause  of  truth  and  righteousness. 
If  every  member  of  ecclesiastical  judicatories  attended 
their  meetings,  respectively,  under  that  kind  of  influ 
ence  which  such  exercises,  faithfully  conducted,  would 
be  likely  to  inspire,  how  different  would  be  their  as 
pect  and  their  results,  from  those  which  we  frequently 
witness ! 

4.  Not  only  engage  in  these  exercises  before  the 
judicatory  assembles ;  but  endeavour  every  day, 
through  the  whole  of  its  sessions,  to  repeat  similar 
exercises  in  reference  to  this  matter.  Ponder  much 
and  frequently,  more  especially  on  the  introduction 
of  each  new  article  of  business,  on  the  nature  and 


HABITS   IN  JUDICATORIES.  277 

importance  of  the  duties  devolving  on  the  body. 
Labour  and  pray  without  ceasing,  that  a  deep  sense 
of  the  majesty  and  glory  of  Sion's  King ;  of  the  un 
speakably  interesting  character  of  his  kingdom ;  and 
of  the  solemnity  of  every  step  which  has  a  bearing  on 
that  kingdom,  may  dwell  upon  your  own  mind,  and 
the  minds  of  others,  in  every  part  of  the  business  in 
which  you  engage.  If  you  desire  to  be  constantly 
watchful,  constantly  wise,  constantly  aided  and  di 
rected  in  the  best  manner,  you  must  daily  and  hourly 
ask  for  it.  I  know  of  no  situation  in  which  you  will 
more  urgently  need  the  constant  supplies  of  heavenly 
grace,  than  when  standing  among  the  representatives 
of  the  church,  to  consult  respecting  her  delicate  and 
dearest  interests. 

5.  When  you  take  your  seat  in  an  ecclesiastical 
assembly,  do  not  expect  too  much  of  the  pleasing  and 
edifying  kind.  I  have  known  some  young  ministers, 
who  the  first  time  they  attended  such  an  assembly, 
were  greatly  disappointed,  and  even  disgusted.  They 
had  formed  to  their  own  minds  a  picture  of  ideal  ex 
cellence,  which  can  never  be  realized  in  this  imperfect 
world.  It  seemed  not  to  have  occurred  to  them,  that 
diversity  of  opinion,  and  an  ardent  manner  of  ex 
pressing  opinions,  on  both  sides,  would  be  likely,  in 
any  case,  to  mark  the  proceedings  of  ecclesiastical 
men.^  They  forgot  that  even  in  the  synod  of  Jerusa 
lem,  made  up  as  it  was  of  venerable  apostles  and 
elders,  there  was  "much  disputing."  They  forgot 
that  Paul  "withstood  Peter  to  the  face,"  because  he 
thought  thafr  "he  was  to  be  blamed,"  on  a  certain 
matter  of  ecclesiastical  business,  to  which  probably 
the  inspiration  of  neither  extended.  If  things  of  this 
24 


278  LETTERS   ON   CLERICAL   MANNERS. 

kind  occurred  then,  how  much  more  may  we  expect 
them  to  occur  now !  Besides,  it  ought  to  be  recol 
lected,  that,  even  when  an  assembly  of  pious  men  are 
entirely  agreed  respecting  the  general  propriety  of  a 
certain  measure,  they  may  differ  greatly,  and  not  with 
out  reason,  as  to  the  best  means  of  accomplishing  it ; 
and  it  were  hard,  indeed,  to  deprive  them  of  the  privi 
lege  of  discussing,  and  even  at  considerable  length, 
the  probable  tendency  of  the  alternate  means  proposed. 
Every  one  acquainted  with  ecclesiastical  bodies,  knows 
that,  not  unfrequently,  those  who  were  most  warmly 
in  favour  of  a  projected  plan,  and,  in  the  outset,  most 
impatient  of  opposition  to  it,  have,  after  half  a  day's 
or  a  day's  discussion  of  the  subject,  seen  difficulties 
in  the  plan  which  they  had  not  discerned  before,  and 
become  quite  as  willing  to  abandon  it  as  any  persons 
present.  Who  can  tell  but  that  such  a  discussion, 
irksome  as  it  sometimes  is,  may  be  the  instrument  of 
more  good  to  the  church  of  God  than  half  a  dozen 
common  sermons?  That  this  may  be,  and,  indeed, 
often  has  been  the  case,  I  think  there  can  be  no  rea 
sonable  doubt. 

I  know  that  some  excellent  men,  of  a  querulous  or 
fastidious  turn  of  mind,  frequently  have  in  their 
mouths  the  complaint  of  the  famous  Gregory  Nazi- 
anzen,  who  said  that  "  he  never  saw  any  good  result 
ing  from  synods  or  councils."  This  is  the  sentiment 
of  a  narrow  or  a  cynical  mind.  Did  no  good  result 
from  the  synod  whose  meeting  and  decrees  are  re 
corded  in  Acts  xv.?  Did  no -good  result  from  the 
Council  of  Carthage,  in  253 ;  from  that  of  Nice,  in 
325 ;  from  the  synod  of  Dort,  in  1618,  or  from  the 
Assembly  of  Divines  at  Westminster,  in  1643  ?  My 


HABITS    IN   JUDICATORIES.  279 

dear  young  friend,  do  not  indulge  in  this  querulous 
temper.  Make  allowance  for  the  imperfections  of 
men.  If  you  see  any  thing  wrong  in  a  church  court, 
you  are  not  bound  to  approve  it.  Nay,  in  most  cases, 
you  are  bound  freely  and  openly  to  bear  testimony 
against  it.  But  to  indulge  a  disposition  to  condemn 
all  church  courts  in  the  gross,  because  we  occasionally 
see  what  is  undesirable  in  their  proceedings,  is  just  as 
unreasonable  as  to  condemn  all  civil  courts  of  justice, 
as  useless  or  pernicious,  because  we  now  and  then  wit 
ness  a  revolting  scene,  arising  from  the  want  of  skill 
or  fidelity  in  those  who  conduct  them.  Let  the  gov 
ernment  of  the  church  be  administered  under  what 
form  it  may,  human  frailty  will  attend  the  administra 
tion.  While  you  mourn  over  this,  let  it  not  tempt 
you  to  become  disaffected  to  the  regular  support  of 
ecclesiastical  government  and  discipline.  See  that  as 
little  as  may  be  of  this  frailty  be  found  with  yourself; 
and,  for  the  rest,  pray  without  ceasing  that  it  may  be 
restrained,  removed,  or  overruled  for  good. 

6.  When  you  have  taken  your  seat  in  any  judica- 
tory,  be  conscientiously  punctual  in  attending  on  all 
its  sessions.  Give  yourself  wholly  to  the  business  of 
the  body. 

There  is  a  fault  in  this  respect  which  is  indulged  so 
frequently,  and  to  such  an  extent,  as  to  produce  an 
amount  of  evil  truly  formidable.  It  is  well  known, 
that  a  number  of  those  who  attend  on  the  higher 
judicatories  of  the  church,  when  they  convene  in 
large  cities ;  and  especially  of  those  who  are  com 
missioned  to  sit  in  the  General  Assembly,  employ 
only  a  part,  and  sometimes  a  very  small  part  of 
their  time,  after  taking  their  seats,  in  attending  to 


280  LETTERS   ON   CLERICAL   MANNERS. 

the  duties  which  devolve  upon  them  as  members. 
They  make  no  scruple  of  engaging  in  parties  of  plea 
sure,  and  in  plans  of  secular  business,  which  take  them 
away,  time  after  time,  for  a  number  of  hours,  or  per 
haps  for  a  day  together,  from  the  body  which  they 
professedly  came  to  attend;  and  for  which,  perhaps, 
they  receive  a  compensation.  And,  even  when  they 
in  a  sort  attend,  they  are  scarcely  ever  punctually 
present  at  the  hour  of  meeting ;  but  generally  from 
half  an  hour  to  an  hour  behind  the  time.  The  conse 
quence  is,  that,  when  inquired  for,  they  are  frequently 
not  to  be  found ;  and  when  they  come  in,  it  is  often 
in  the  midst  of  a  discussion,  or  in  the  midst  of  the 
reading  of  an  important  paper,  without  a  knowledge 
of  which  the  cause  under  consideration  cannot  possi 
bly  be  understood.  In  these  circumstances,  with  what 
face  can  a  conscientious  man  stand  up,  and  request 
such  a  paper  to  be  read  over  again,  and  a  statement 
of  facts,  it  may  be  a  long  one,  made  before  his  arrival, 
to  be  repeated,  to  accommodate  him,  who  has  been 
criminally  neglecting  his  duty  ?  Yet  he  must  either 
make  this  modest  request,  to  the  great  annoyance  of 
all  the  more  punctual  members ;  or  forbear  to  vote 
when  the  cause  is  ultimately  decided ;  or,  what  is  still 
worse,  for  the  sake  of  avoiding  trouble,  vote  in  the 
dark,  and  run  the  risk  of  giving  his  influence  to  the 
cause  of  falsehood  or  injustice. 

From  the  moment,  then,  that  you  take  your  seat 
in  any  judicatory,  I  counsel  you  to  make  a  point  of 
being  punctual  and  constant  in  your  attendance  on 
all  its  sessions.  Never  allow  yourself  to  be  absent 
a  single  moment,  if  you  can  possibly  avoid  it.  Ever 
bo  among  the  number  of  those  who  make  conscience 


HABITS   IN  JUDICATORIES.  281     . 

of  being  present  as  early  and  as  uniformly  as  the 
moderator ;  who  never  leave  the  body  till  he  has 
descended  from  his  chair;  and  who  never  fail  to 
unite  in  those  prayers  for  the  divine  presence  and 
blessing  which  open  and  close  every  session.  In 
short,  be  exclusively  devoted  to  the  business  of  the 
judicatory.  As  far  as  may  be  necessary  for  unfailing 
attendance  until  it  is  finished,  lay  aside  every  inter 
fering  engagement  and  care.  The  advantages  of  this 
habit  are  so  numerous,  so  important,  and  so  obvious, 
that  I  am  persuaded  it  is  not  necessary  to  dwell  upon 
them  in  detail. 

7.  When  you  are  sitting  in  a  judicatory,  be  uni 
formly  attentive  and  devoted  to  the  business,  as  it  is 
going  on. 

It  is  very  possible  for  a  member  of  a  judicatory  to 
be  punctually  and  constantly  present  at  every  season  ; 
and  yet  to  pay  very  little  of  such  real  attention  to 
the  business  as  deserves  the  name.  Some  sit  reading 
a  newspaper,  or  a  new  pamphlet ;  others  are,  a  great 
part  of  the  time,  conversing  with  those  who  are  so 
unfortunate  as  to  sit  near  them ;  sometimes  on  the 
subject  under  discussion,  but  more  frequently  on  one 
altogether  foreign.  And  this,  often,  at  the  expense 
of  disturbing  the  whole  assembly  ;  and,  at  any  rate, 
at  the  expense  of  turning  off  the  attention  of  all 
with  whom  they  converse,  for  the  time  being,  from 
the  subject  before  the  body.  I  have  seen  respectable 
and  excellent  men,  who  appeared  to  be  incapable  of 
sitting  silent  in  a  deliberative  assembly  for  five 
minutes  together ;  who  rendered  themselves  con 
spicuous  by  whispering  and  laughing  in  the  midst  of 
the  most  solemn  discussion ;  and  who  came,  at  length, 
24* 


282  LETTERS   ON    CLERICAL    MANNERS. 

to  be  shunned  as  a  nuisance,  by  all  who  wished  to  pay 
a  fixed  and  undivided  attention  to  the  business  before 
the  judicatory. 

This  is  a  fault  which  every  one  who  regards  either 
his  reputation  or  his  usefulness,  ought  to  avoid.  Let 
secular  men,  in  their  assemblies,  walk  about,  and 
converse,  and  make  a  noise,  while  others  are  speak 
ing.  Let  them  be  regardless  of  the  feelings  of  their 
fellow-members ;  let  them  violate  equally  the  laws  of 
urbanity  and  bene.volence,  and  run  the  risk  of  dis 
turbing  the  whole  body  by  their  unceremonious  ex 
pressions  of  indifference  or  contempt.  It  certainly 
ought  not  to  be  so  in  ecclesiastical  bodies.  There 
every  member  ought,  even  at  the  expense  of  no  little 
pain  to  himself,  to  learn  the  important  art  of  giving 
silent  and  close  attention  to  every  speaker,  and  to  all 
that  passes.  Whenever  he  attempts  to  hold  a  private 
conversation,  in  the  midst  of  business,  with  a  fellow- 
member,  his  own  attention  is,  of  course,  for  the  mo 
ment,  withdrawn  from  what  is  going  on  ;  and  he  treats 
his  fellow-member  badly,  by  constraining  him,  perhaps 
against  his  inclination,  to  be  guilty  of  the  same  ill 
manners  with  himself.  I  have  often  known  a  member, 
after  having  his  own  attention,  and  that  of  one  or  two 
others,  thus  withdrawn,  for  a  few  minutes,  by  a  private 
conversation,  to  rise  and  ask  questions,  or  make  a 
speech,  which  he  would  never  have  thought  of  utter 
ing,  if  he  had  heard  what  passed  while  his  attention 
was  diverted.  Respect  for  your  brethren,  then ;  re 
spect  for  yourself;  and  regard  to  the  proper  order  and 
despatch  of  business,  should  all  prompt  you  early  to 
fix  the  habit  of  paying  uninterrupted  attention  to  the 
business  of  every  judicatory  in  which  you  are  sitting. 


HABITS   IN   JUDICATORIES.  283 

Resist  every  solicitation  to  the  contrary,  from  what 
ever  quarter  it  may  come.  Never  allow  yourself  on 
any  occasion,  except  one  of  the  extremest  urgency, 
to  go  into  a  deliberative  assembly,  and  call  out  a 
member,  in  the  midst  of  a  debate,  for  the  purpose  of 
conversing  with  him ;  nor  allow  yourself,  in  similar 
circumstances,  to  be  called  out.  During  the  ten 
minutes  which  may  pass  in  such  an  absence,  the  most 
important  statements  and  reasonings  relating  to  the 
cause  in  hand,  may  be  presented.  They,  of  course, 
will  be  lost  to  you.  And  by  giving  your  vote,  with 
out  a  knowledge  of  them,  you  may  be  quite  as  likely 
to  trample  on  truth  and  justice  as  to  support  them. 
I  have  often  wondered  how  conscientious  men,  when 
they  reflected  that,  by  occupying  a  seat  in  the  judica- 
tory,  they  had  a  solemn  trust  committed  to  them,  could 
so  frequently  abuse  it  in  the  manner  that  has  been 
suggested.  Especially  have  I  wondered  to  see  this  so 
frequently  done  in  the  General  Assembly,  by  men 
formally  delegated,  as  the  representatives  of  presby 
teries,  to  perform  a  certain  duty ;  and  above  all,  per 
haps,  by  a  man  who  was  the  only  commissioner  present 
to  represent  the  presbytery  from  which  he  came ! 
Surely  such  an  one  is  peculiarly  bound  to  be  always 
present,  to  neglect  nothing,  and  to  let  nothing  that 
passes  escape  him. 

8.  When  you  take  your  seat  in  any  judicatory, 
especially  in  one  of  the  higher  classes,  I  would  ear 
nestly  recommend  that  you  carry  in  your  pocket  a 
copy  of  the  rules  of  the  body,  and  that  you  carefully 
and  repeatedly  read  them  over  before  business  com 
mences. 

Few  young  ministers,  and  indeed  few  of  any  age, 


284  LETTERS   ON   CLERICAL   MANNERS. 

are  so  perfectly  familiar  with  the  rules  of  judicato- 
ries,  as  not  to  be  the  better  for  having  their  memories' 
refreshed  by  repeated  reperusals.  This  is  evident 
from  the  frequency  with  which  the  plainest  rules  are 
violated,  not  by  the  inexperienced  merely;  but  by 
those,  who  ought,  long  since,  to  have  known  better. 
Do  not  think  it  superfluous,  then,  to  aid  your  memory 
by  a  new  perusal  every  time  you  are  called  upon 
anew  to  take  your  seat  in  a  church  court.  Endeavour 
to  render  the  rules  in  question  as  familiar  to  your 
mind  as  the  alphabet ;  so  that  at  length,  even  an 
inadvertent  infraction  of  them  may  be  impracticable. 
The  advantages  which  this  will  confer  upon  you  in 
the  transaction  of  business,  will  be  numberless,  and 
of  inestimable  value.  It  will  not  only  prevent  you 
from  falling  into  many  a  blunder  yourself;  but  will 
also  give  you  an  influence  among  your  brethren,  and 
impart  a  weight  to  your  opinion  on  points  of  order, 
which  no  man  ought  to  deem  of  small  value.  Be 
sides  ;  in  the  course  of  the  business  an  appeal  to  the 
"  Form  of  Government"  of  the  church  often  becomes 
necessary.  If  you  have  no  copy  of  your  own  in 
your  pocket,  you  must  walk  from  one  part  of  the 
house  to  another  to  obtain  a  sight  of  it.  This  una 
voidably  gives  rise  to  noise  and  disorder.  Only 
suppose  a  number  of  members  in  this  destitute  situa 
tion,  and  under  the  necessity  of  doing  the  same  thing, 
and  how  much  confusion  becomes  inevitable  ! 

9.  I  would  earnestly  advise  every  young  minister 
to  speak  very  little  the  first  two  or  three  times  that 
he  occupies  a  seat  in  the  higher  judicatories  of  the 
church. 

The  late  venerable  Dr.  Kodgers  of  New  York,  often 


HABITS   IN  JUDICATORIES.  285 

mentioned  to  me,  that  during  the  first  two  or  three 
sessions  of  the  old  Synod  (then  the  highest  judicatory 
of  our  church)  which  he  attended  when  a  young  man, 
he  never  opened  his  lips,  unless  it  were  to  ask  a  ques 
tion,  or,  by  a  word  or  two,  modestly  to  solicit  infor 
mation.  And  he  often  expressed  the  deepest  disgust, 
when  he  saw  young  men,  the  very  first  time  they  ap 
peared  in  a  Synod  or  a  General  Assembly,  making 
more  frequent  and  longer  speeches  than,  perhaps,  any 
other  individuals  in  the  body.  Many  a  young  minis 
ter,  in  the  outset  of  his  official  career,  has  lowered  his 
own  character  for  wisdom  and  discretion,  a  number  of 
degrees,  in  the  estimation  of  his  brethren,  by  allowing 
himself  to  take  such  a  course.  So  flagrant  a  violation 
of  every  principle  of  dignity  and  prudence  is  apt  to 
be  long  remembered. 

The  art  of  transacting  business  wisely,  expeditiously, 
and  with  suitable  temper,  in  a  deliberative  assembly, 
is  not  to  be  learned  in  an  hour,  or  a  day.  To  do  it 
well,  requires  close  observation;  considerable  expe 
rience  ;  watching  the  manner,  course,  and  success  of 
the  best  models ;  much  attention  to  the  discipline  of 
our  own  feelings  ;  and  a  frequent  conning  over  the 
lesson,  which  we  are  always  slow  to  learn,  that  other 
people  have  knowledge  and  wisdom,  as  well  as  we ; 
and  that  opposing  us,  is  not  always  infallible  testi 
mony  that  our  opponent  is  wrong.  All  this  requires 
time.  The  first  two  sessions  of  ecclesiastical  bodies 
that  you  attend,  then,  are  by  no  means  too  much  for 
you  to  pass  as  a  close,  vigilant,  silent  learner.  Rely 
on  it,  for  any  young  minister  to  wish  that  distinguished 
precocity  should  mark  his  efforts  as  a  speaker  in  church 
courts,  is  seldom,  nay,  never  wise. 


286  LETTERS   ON   CLERICAL   MANNERS. 

Your  own  good  sense,  my  dear  sir,  will  readily 
suggest  to  you,  that  the  general  rule  which  I  have 
here  laid  down,  is,  in  some  cases,  at  least,  to  be  fol 
lowed  with  much  allowance.  Sometimes  a  very 
young  minister  may  be  the  only  member  present  from 
a  quarter  of  the  church  from  which  important  infor 
mation  is  desired.  In  this  case,  he  must  give  it,  or  it 
cannot  be  received.  It  may  happen,  too,  that  when 
a  deeply  interesting  cause  is  about  to  be  decided,  a 
member  who  attends  for  the  first  time  may  be  in  pos 
session  of  facts  and  views  in  relation  to  it  which  ap 
pear  to  him  exceedingly  important  in  leading  to  a  just 
decision.  In  such  a  case  he  certainly  ought  not  to 
shrink  from  the  task  of  imparting  them.  But,  in  all 
cases  whatsoever,  in  which  a  very  young  member  rises 
in  a  Synod,  or  in  a  General  Assembly,  let  it  be  mani 
fest  that  he  does  it  reluctantly.  Let  it  be  seen  that 
he  is  actuated  by  an  unavoidable  call  of  duty.  Let 
modesty  and  humility  mark  every  word  he  utters. 
Let  there  be  no  impassioned  oratory,  no  positiveness, 
and  no  reference  to  what  has  been  said  by  others, 
but  the  most  filial  respectfulness. 

10.  During  the  first  ten  years  of  your  ministry,  do 
not,  in  ordinary  cases,  rise  to  express  your  opinion  in 
church  judicatories,  until  you  have  heard  some  of  the 
more  aged  and  experienced  express  theirs.  If  there 
be  any  situation  in  which  we  should  suffer  age  to 
speak,  arid  grey  hairs  to  teach  wisdom,  it  is  in  church 
courts,  where  experience  and  piety  are  the  best  coun 
sellors.  In  the  earlier  periods  of  the  General  Assem 
bly  of  the  church  of  Scotland,  young  men  seldom 
rose  to  speak  until  they  were  invited  by  the  moderator, 
and  never  until  a  number  of  their  superiors  in  age 


HABITS   IN  JUDICATORIES.  287 

had  previously  delivered  their  judgments.  In  later 
times  the  practice  has  been  in  a  considerable  degree 
different  in  that  respectable  body.  In  the  Associations 
of  New  England,  a  very  dignified  example  in  this  re 
spect  has  been  long  set,  and  is  still,  it  is  believed, 
retained.  My  advice  is  that  you  imitate  this  example. 
The  more  carefully  and  uniformly  you  do  so,  the  more 
likely  will  you  be  to  judge  wisely,  to  speak  to  the 
purpose,  and  to  prove  a  blessing  instead  of  a  nuisance 
in  every  church  court  in  which  you  appear. 

11.  Guard  against  very  frequent,  or  very  long 
speaking,  in  ecclesiastical  judicatories,  at  any  age. 

No  member  of  any  deliberative  assembly,  either 
ecclesiastical  or  civil,  ever  allowed  himself  to  be  a 
very  frequent  or  a  very  long  speaker,  without  de 
pressing  his  influence,  and  of  course  diminishing  the 
respect  with  which  he  was  heard.  Whatever  a  man's 
talents  may  be,  he  must  not  be  upon  his  feet  on  every 
question,  or  he  will  soon  be  made  to  feel  that  he  can 
not  command  the  undivided  and  respectful  attention 
of  his  audience  on  any  question. 

The  celebrated  Dr.  Witherspoon  spoke  very  seldom 
in  church  courts  ;  and  his  speeches  were  very  rarely 
longer  than  from  ten  to  twenty-five  or  thirty  minutes. 
He  generally  waited  until  he  heard  a  number  of  other 
speakers,  and  until,  from  the  debates  on  both  sides,  he 
was  confident  that  he  was  in  possession  of  all  the 
principal  facts,  and  of  the  principal  arguments  on 
which  each  party  relied.  Hence  his  speeches  were 
always  directly  to  the  purpose;  never  tedious,  and 
commonly  in  a  high  degree  lucid  and  convincing.  He 
was  able,  in  this  way,  to  disentangle  the  most  compli 
cated  subjects,  and  to  take  the  most  impartial  views; 


288  LETTERS    ON    CLERICAL   MANNERS. 

and  seldom  failed  of  carrying  with  him  a  large 
majority  of  the  body.  Few  men,  indeed,  can  be 
compared  with  Dr.  Witherspoon,  who  was  entitled  and 
expected  to  take  the  lead  in  every  assembly  of  which 
he  was  a  member,  and  who  was,  in  every  view,  war 
ranted  in  reserving  himself  for  important  occasions. 
Every  one,  of  course,  is  not  qualified  to  aim  at  that 
which  he,  often,  most  happily  accomplished — to  close 
a  debate ;  to  sum  up  both  testimony  and  argument ; 
and  to  wield  the  judgments  of  a  hundred  individuals. 
But  still  the  leading  principles  upon  which  he  acted, 
are  those  upon  which  every  man  ought  to  act.  They 
were  these  —  Never  to  rise  until  he  had  good  reason 
to  think  that  he  understood  the  subject ;  never  but 
when  he  had  something  really  important  to  say ;  to 
say  it  in  the  shortest,  clearest,  and  most  unostenta 
tious  manner  possible ;  and  when  he  had  done,  to — sit 
down. 

It  is  not  uncommon  for  youthful  and  ardent  speak 
ers  to  utake  the  floor,"  as  the  parliamentary  language 
is,  at  the  very  commencement  of  a  debate.  In  this 
headlong  course,  they  seldom  fail  to  discover  in  a  few 
minutes,  that  they  are  altogether  unfurnished  with 
the  information  requisite  to  an  intelligent  and  just 
discussion  of  the  subject.  But  this  is  not  the  worst. 
Having  fully  committed  themselves  by  this  precipitate 
expression  of  opinion,  they  feel  it  difficult,  if  not  im 
possible,  to  retract ;  and  are  tempted  to  employ  all 
their  ingenuity,  and  to  make  many  speeches,  to  patch 
and  support  their  ill-commenced  work.  Many  a  florid 
and  ingenious  declamation,  and  many  a  final  vote, 
have  been  thus  thrown  away  upon  a  miserable  effort 
to  appear  consistent,  when  a  little  later  speaking,  and 


HABITS  IN  JUDICATORIES.  289 

a  little  less  speaking,  would  have  answered  the  pur 
pose  far  better.  Believe  me,  there  are  few  situations 
in  which  it  is  more  important  to  the  speaker  himself, 
as  well  as  to  the  comfort  and  real  benefit  of  the  judi- 
catory,  to  have  his  words  few  and  well  ordered. 

12.  Never  rise  to  speak  on  any  occasion,  without 
solemnly  examining  your  motives  for  speaking,  reflect 
ing  distinctly  on  the  presence  of  God,  and  silently 
but  fervently  imploring   his   blessing    and   aid.     Be 
faithful  with  yourself.     Set  a  guard,  afresh,  on  your 
feelings  and  words.     And  beseech  Him  who  has  the 
hearts  and  the  tongues  of  all  in  His  hands,  to  preside 
over  all  that  you  say.     If  this  were  constantly  done, 
how  many  hasty  speeches ;  how  many  petulant  speeches ; 
how  many  ostentatious   speeches ;   how  many  retali 
ating,  passionate  speeches,  would  be  banished  from  the 
assemblies  of  the  church ! 

13.  Never  insist  on  speaking  when  the  call  for  the 
question  becomes  importunate. 

He  is  very  unwise  who  does  this.  When  an  assem 
bly  has  become  wearied,  impatient,  and  unwilling  to 
hear,  the  best  speech,  in  most  cases,  is  thrown  away. 
It  is  not  merely  not  heard  respectfully,  it  is  often  not 
heard  at  all.  Never  attempt  to  speak  in  such  a  state 
of  an  ecclesiastical  body,  unless  you  are  very  sure  that 
you  have  something  new  and  weighty  to  offer.  Fre 
quent  trespasses  of  this  kind  on  the  patience  of  a  de 
liberative  body,  not  only  tend  to  diminish  the  influence 
of  him  who  is  guilty  of  them ;  but  they  also  tend  to 
irritate  and  exhaust  the  assembly,  and  to  prevent  the 
succeeding  articles  of  business  from  being  well  done.  He 
who  wastes  the  time  of  such  a  body,  is  one  of  the  worst 
foes  to  its  comfort,  its  honour,  and  its  usefulness. 
25 


290  LETTERS   ON   CLERICAL   MANNERS. 

14.  On  whatever  occasion  you  may  think  it  your 
duty  to  speak  in  an  ecclesiastical  judicatory,  carefully 
avoid  all  harsh,  satirical,  sarcastical,  acrimonious  lan 
guage.  Let  nothing  escape  you  that  is  adapted  to 
wound  feelings,  or  to  produce  undue  warmth. 

It  is  not  an  uncommon  thing  for  very  worthy  men, 
when  they  come  to  act  in  deliberative  assemblies,  to 
be  extremely  impatient  of  contradiction ;  to  be  always 
in  a  degree,  and  sometimes  deeply,  excited  whenever 
they  are  opposed  in  their  favourite  plans.  This  arises, 
in  some,  from  extreme  nervous  irritability,  which,  in 
spite  of  their  better  judgment,  always  throws  them 
off  their  guard  when  the  least  opposition  occurs.  In 
others,  unbridled  peevishness,  or  arrogance,  prompts 
them  to  consider  every  kind  of  resistance  to  the  mea 
sures  which  they  propose,  as  a  personal  affront,  and 
treat  it  accordingly.  Let  me  earnestly  exhort  you  to 
set  a  strong  guard  against  every  thing  of  this  kind. 
Whatever  opposition  may  arise,  study  always  to  be 
composed  and  self-possessed,  and  endeavour  to  fix  in 
your  mind,  once  for  all,  that  others  have  just  as 
much  right  to  differ  from  you,  as  you  have  to  differ 
from  them. 

Again,  some  speakers,  in  ecclesiastical,  as  well  as 
other  assemblies,  seem  to  consider  it  as  lawful  to  use 
almost  any  kind  of  weapon  that  will  enable  them  to 
carry  their  point.  Hence  they  endeavour  to  be  witty 
at  the  expense  of  their  opposing  brethren  ;  they  speak 
with  extreme  severity  of  their  arguments,  of  their 
motives,  and  even  of  their  persons ;  and  express  their 
astonishment  that  men  of  "  common  sense,  and  com 
mon  honesty"  should  attempt  to  advocate  sentiments 
so  " palpably  absurd,"  and  so  evidently  "subversive 


HABITS   IN   JUDICATORIES.  291 

of  all  sound  principle."  And  it  is  well  if  they  do  not 
sometimes  indulge  in  language  still  more  coarse  and 
opprobrious.  Never  give  countenance,  by  your  ex 
ample,  to  this  mode  of  conducting  debate  among 
brethren  in  Christ.  Remember  that  ministers  and 
elders,  assembled  in  solemn  council  to  deliberate  on 
the  interests  of  the  Redeemer's  kingdom,  are  neither 
bloody  gladiators,  nor  artful  pugilists,  nor  snarling 
politicians.  Of  course,  none  of  the  language  or  habits 
pardonable  in  such  characters,  ought  ever  to  be  wit 
nessed  among  them.  Never  employ  language  toward 
any  fellow-member  which  you  would  not  be  willing  to 
have  directed  toward  yourself.  Treat  every  brother, 
and  his  arguments,  in  a  respectful  and  fraternal  man 
ner.  There  is  a  respect  due  to  their  office  and  situa 
tion,  which  may  not  be  always  due  to  their  persons. 
While  you  maintain  your  opinions  with  firmness,  and 
express  them  with  candour,  load  no  man  with  re 
proaches  for  differing  from  you;  impeach  no  motives; 
insinuate  no  unkind  suspicions ;  make  no  one's  person 
or  reasoning  an  object  of  ridicule ;  carefully  guard 
against  every  turn  of  thought  or  expression  adapted 
to  irritate.  In  a  word,  let  the  old  maxim  —  "soft 
words  and  hard  arguments;"  or  rather  the  scriptural 
injunction  of  constantly  endeavouring  to  imitate  "  the 
meekness  and  gentleness  of  Christ,"  give  character  to 
every  sentence  you  utter  in  an  ecclesiastical  assembly. 
That  this  manner  of  conducting  debates  in  ecclesiasti 
cal  courts  is  best  adapted  to  promote  peace,  love,  and 
edification,  every  one  is  ready  to  acknowledge.  And 
further,  that  he  who  resolutely  refuses  to  employ  any 
other  weapons  than  those  of  the  purely  Christian 
character  which  have  been  mentioned,  is  most  likely  to 


292  LETTERS   ON   CLERICAL    MANNERS. 

make  friends,  and  to  be  respected  even  by  his  oppo 
nents,  is  quite  as  generally  confessed.  But  this  is  not 
all.  Such  a  man  is  more  likely  to  gain  the  victory  in 
argument,  and  thus  to  carry  his  point,  than  the  sar 
castic  and  acrimonious  debater.  Surely,  then,  tho 
disposition  to  employ,  in  the  conflicts  of  ecclesiastical 
assemblies,  those  poisoned  weapons,  to  which  the 
children  of  this  world  so  often  resort  in  their  assem 
blies,  is,  of  all  propensities,  one  of  the  most  inex 
cusable  ;  since  they  are  as  injurious  to  the  cause  of 
him  who  employs  them,  as  they  are  offensive  to  all 
pious  and  delicate  minds. 

It  is  impossible  for  me  to  avoid  recollecting  here 
some  venerable  ministers  of  our  church,  with  whom  it 
was  my  happiness  to  be  acquainted  in  early  life,  and 
who,  in  reference  to  the  point  under  consideration, 
left  a  noble  example.  They  spoke,  in  judicatories,  as 
men  who  remembered  that  they  were  servants  of 
Christ,  and  were  assembled  to  advance  the  interests 
of  "  pure  and  undefiled  religion."  No  coarseness, 
abuse,  sarcasm,  or  unseasonable  levity  ever  escaped 
their  lips.  I  have  heard  them  reply  to  weak,  petulant, 
and  even  highly  offensive  speeches,  with  a  meekness, 
benevolence  and  dignity,  which  excited  the  admiration 
of  all,  and  which  more  effectually  mortified  and  hum 
bled  their  indelicate  opponents,  than  a  thousand  vol- 
lies  in  their  own  style  could  have  done.  Such  men 
are  too  rare  in  any  church.  Would  that  their  mantles 
might  be  found  resting  on  the  shoulders  of  many  who 
came  after  them  ! 

15.  While  you  treat  the  opinions  of  every  fellow- 
member  with  respect,  you  ought  to  treat  those  of  the 
more  aged  and  experienced  with  peculiar  deference. 


HABITS   IN   JUDICATORIES.  203 

Remember  that  such  men  have  not  only  seen  more 
years  than  yourself,  but  that  they  have  been  long 
accustomed  to  the  consideration  of  such  questions,  and 
the  routine  and  difficulties  of  such  business  as  may 
come  before  you.  It  is,  therefore,  not  merely  desira 
ble  that  you  should  hear  their  opinions,  if  possible, 
on  any  subject  under  discussion,  before  you  make  up 
your  mind  upon  it ;  but  when  they  have  uttered  those 
opinions,  it  behoves  you,  however  they  may  differ 
from  your  own,  to  treat  them  with  the  profoundest  re 
spect.  And  if  you  are  constrained  to  express  a  differ 
ent  opinion,  let  it  be  done  with  modesty,  and  even  with 
caution.  Oppose  them  rather  by  stating  the  objections 
to  their  views  which  occur  to  your  mind,  and  inquiring 
what  can  be  offered  for  their  removal,  than  by  direct 
or  confident  attack.  Let  it  be  seen  that  you  differ 
from  them  with  reluctance,  and  with  much  diffidence. 
And  when  you  refer  to  any  thing  which  has  been 
uttered  by  them,  in  which  you  cannot  concur,  let  it  be 
with  something  of  that  filial  reverence  with  which  you 
ought  ever  to  regard  their  persons.  While  you  do 
this,  however,  do  not  fall  into  the  extreme  of  those, 
who,  when  they  differ,  in  ecclesiastical  assemblies, 
from  an  individual  venerable  for  age  or  standing,  do 
it  with  so  many  circuitous  apologies,  and  so  much  ful 
some  flattery ;  protesting  how  much  it  pains  them  to 
oppose  a  father  so  "learned,"  so  "pious,"  so  "illus 
trious,"  &c.,  that  every  person  of  just  taste  is  disgusted. 
Let  your  respect  for  their  persons  and  opinions  be 
manifested  by  your  general  air,  tones,  and  manner, 
rather  than  by  any  direct  eulogies  on  their  character, 
which  it  is  difficult  to  express  in  a  happy  manner,  and 
which  had  better  always  be  omitted. 
25* 


294  LETTERS    ON    CLERICAL   MANNERS. 

16.  Be  careful  to  maintain  habitual  gravity  in  all 
ecclesiastical  courts,   and  especially  in  those  of  the 
higher  class.     Can  it  require  a  moment's  reasoning  to 
show,  that  when  the  ministers  and  elders  of  the  church 
of   Christ   are  assembled  to  deliberate  on  the  most 
deeply  momentous   and   solemn  interests  which  can 
possibly  occupy  the  attention  of  mortals,  they  ought 
to  be  serious,  sober,  and  to  avoid  every  thing  that  ap 
proaches  to  levity  ?     One  would  think  that  the  very 
lowest  standard  of  propriety  that  could  be  adopted  by 
any  thinking  man,  would  require  this.    And  yet,  such 
is  the  frailty  of  our  nature,  and  such  the  temptation 
frequently  arising  from  the  gregarious  principle,  if  I 
may  so  express  it,  that  in  our  larger  ecclesiastical 
bodies,  and  especially  in  the  General  Assembly,  it 
often  happens  that  gravity  is  interrupted  to  a  painful 
extent,  and  that  some  of  the  most  devout  men  are  fre 
quently   borne   away   by   the   power    of    sympathy. 
Indeed  some  ecclesiastical  debaters  avowedly  act  on 
the  plan  of  carrying  their  point  by  almost  any  of  those 
weapons  which  are  admissible  in  secular  assemblies, 
and,  among  the  rest,  by  the  broadest  and  most  undis 
guised  ridicule.     Hence,  if  they  can  so  manage  as  to 
excite  a  burst  of  laughter  at  the  expense  of  an  oppo 
nent,  they  are  peculiarly  gratified.     I  cannot  believe 
that  this  is  a  proper  mode  of  conducting  ecclesiastical 
business.    It  is  an  offence,  in  my  opinion,  both  against 
Christian  dignity,  and  Christian  benevolence. 

17.  Do  not  think  me  too  minute,  if  I  guard  you 
against  a  frequent  change  of  your  seat,  and  much 
moving  about,  during  the  proceedings  of  an  ecclesi 
astical  assembly.     There  are  those  who  appear,  pro 
bably  from  a  bad  habit,  rather  than  any  thing  else, 


HABITS   IN   JUDICATORIES.  295 

incapable  of  sitting  still  many  minutes  at  a  time,  even 
in  a  church  judicatory.  You  may  see  them,  perhaps, 
in  a  dozen  or  twenty  different  parts  of  the  house,  in 
the  course  of  one  forenoon.  This  is  a  practice  as  un 
dignified  as  it  is  mischievous.  It  is  almost  incompati 
ble  with  fixed  attention  to  the  business  of  the  body. 
It  necesssarily  leads  to  more  or  less  noise  and  confu 
sion,  and  thus  interrupts  the  attention  of  others,  as 
well  as  our  own.  What  would  be  the  consequence  if 
every  member  of  such  an  assembly  were  to  be  thus 
continually  changing  his  place  ?  It  is  evident  that  all 
composed  attention  to  business  would  be  impracticable. 
Rely  upon  it,  that  learning  the  art  of  sitting  still  in  a 
deliberative  assembly,  is,  in  itself,  a  matter  of  no  small 
value.  Choose  a  seat,  then,  in  the  beginning,  as  much 
adapted  to  your  convenience  as  you  can  select.  Re 
tain  it,  without  some  good  reason  for  a  change,  as  long 
as  the  body  continues  to  sit.  Be  always  found  there. 
However  irksome  this  may  be  at  first,  habit  will  soon 
reconcile,  and  afterwards  attach  you  to  the  practice ; 
and  if  generally  practised,  its  advantages  would  be 
great  indeed. 

18.  Remember  that  every  thing  which  is  intended 
to  be  well  done  in  a  church  court,  ought  to  be  well 
prepared  out  of  doors  before  it  is  introduced. 

There  are  men,  even  good  men,  who  take  a  sort  of 
pride  in  being  considered  as  the  unprompted  and  un 
aided  authors  of  certain  favourite  measures,  which 
they  wish  to  distinguish  themselves  by  bringing  for 
ward.  Hence  they  take  counsel  with  none,  suggest 
even  their  purpose  to  none,  until  it  is  made  the  sub 
ject  of  a  public  motion.  There  is  a  littleness  in  this, 
unworthy  of  a  truly  elevated  mind ;  and  it  is  as  indis- 


296  LETTERS   ON   CLERICAL   MANNERS. 

crcet  as  it  is  little.  He  who  is  about  to  introduce  an 
important  proposal  into  an  ecclesiastical  assembly, 
ought  to  remember  that  he  can  have  no  private  or 
selfish  interest  in  the  proposed  measure ;  and,  there 
fore,  that  he  ought  not  to  desire  to  carry  it,  unless  it 
be  really  adapted  to  promote  the  cause  of  truth  and 
righteousness.  And  in  order  to  ascertain  this,  he 
ought,  in  all  cases,  to  be  desirous  of  knowing  how  the 
aged,  the  wise,  the  experienced,  and  the  pious,  regard 
his  projected  measure.  If  they  unanimously  or  gene 
rally  disapprove  it,  he  ought  to  be  very  certain  of  its 
wisdom,  and  of  their  being  under  a  mistake,  before  he 
brings  it  forward. 

Let  me  advise  you,  then,  when  you  are  about  to 
bring  any  important  plan  or  measure  before  a  church 
judicatory,  always  to  consult  at  least  some  of  the 
most  judicious,  prudent,  pious  and  influential  mem 
bers  of  the  body,  beforehand,  out  of  doors ;  taking 
their  opinions  of  the  feasibility  and  usefulness  of  the 
plan ;  and,  if  they  approve  it,  soliciting  their  counte 
nance  and  aid  in  carrying  it  into  effect.  The  advan 
tages  of  this  course  are  numerous.  The  measure  will 
be  more  likely  to  succeed.  It  will  probably  be  carried 
with  more  unanimity  and  comfort.  Every  wise  ad 
justment  in  private,  will  both  shorten  and  mollify  de 
bate  in  public.  And  if,  in  the  course  of  this  out-of- 
door  consultation,  there  be  so  much  opposition  mani 
fested,  as  to  convince  you  that  the  proposed  measure 
cannot  succeed,  the  probability  is,  notwithstanding  all 
your  overweening  fondness  and  zeal  in  its  behalf,  that 
it  is  less  wise  than  you  imagine,  or,  at  least,  ought  to 
be  postponed. 

10.  Perhaps  you  will  smile  when  I  gravely  offer 


HABITS   IN   JUDICATORIES.  297 

another  counsel  on  this  subject,  which  is,  that  when 
engaged  from  day  to  day  in  the  important  business  of 
an  ecclesiastical  judicatory,  you  should  practise  much 
self-denial,  and  even  abstemiousness,  with  respect  to 
the  indulgences  of  the  table.  Perfect  temperance  in 
a  minister  of  religion  is,  of  course,  at  all  times,  a 
duty,  and  at  all  times  important.  But  now  I  speak 
of  a  self-denial  special  and  peculiar ;  of  a  restraint 
upon  appetite  more  vigilant  than  usual,  and  for  a 
great  moral  purpose.  This  is  no  easy  matter.  When 
large  numbers  of  ministers  and  other  ecclesiastical 
men  are  convened  in  a  populous  town,  their  meeting 
seldom  fails  to  be  attended  with  much  hospitality,  and 
not  unfrequently  with  strong  temptations  to  luxurious 
indulgence  of  the  convivial  kind.  The  consequence  is, 
that  after  a  hearty  dinner,  in  which  no  common  rule 
of  temperance  has  been  transgressed,  the  mind  is  less 
active,  less  prepared  for  intellectual  or  moral  labour, 
and,  of  course,  less  fitted  to  discharge  the  duties  of  the 
judicatory.  It  will  tend  to  obviate  this  evil,  if  you 
take  considerably  less  than  your  usual  quantity  of 
aliment,  during  the  whole  continuance  of  the  sessions 
of  the  judicatory.  You  will  certainly,  in  this  case,  if 
your  mind  be  properly  intent  on  the  business,  enjoy 
yourself  far  more ;  and  perform  every  duty  more  to 
your  own  satisfaction.  Depend  upon  it,  lightly  as 
some  may  consider  this  thing,  much  feasting  is  very 
unfriendly  to  the  discharge  of  duties  in  which  a  large 
portion  of  wisdom  and  piety  is  needed. 

20.  Let  all  your  conduct  in  judicatories  be  marked 
with  the  most  perfect  candour  and  uprightness. 

That  a  minister  of  the  gospel,  in  an  assembly  of  his 
brethren,  should  be  guilty  of  gross  dishonesty  or  false- 


298  LETTERS    ON   CLERICAL    MANNERS. 

hood,  is  a  supposition  so  abhorrent  to  every  right 
feeling,  that  I  will  not  suppose  it  possible.  Yet  it  is 
certain,  that  men,  in  the  main  upright  and  pious,  do 
sometimes,  in  the  transaction  of  ecclesiastical  business, 
and  especially  in  attempting  to  carry  favourite  mea 
sures,  indulge  in  a  species  of  indirect  management, 
which  minds  delicately  honourable,  and  strictly  de 
sirous  of  "  shunning  the  very  appearance  of  evil," 
would  by  no  means  have  adopted.  Such  are  all  the 
little  arts  of  concealment  and  deception  which  are 
sometimes  practised  even  in  ecclesiastical  business ; — 
revealing  only  part  of  a  plan,  and  carefully  drawing 
a  veil  over  those  features  of  it,  which  it  is  well  known 
a  large  majority  of  the  body  would  object  to,  if  aware 
of  the  whole  plan  ;  making  insidious  proposals,  under 
the  name  of  concessions ;  in  short,  engaging  in  a  con 
stant  system  of  covert  generalship,  for  overreaching 
and  entrapping  those,  who  it  is  known  would  never 
co-operate,  if  they  were  made  acquainted  with  the 
whole  scheme. 

It  is  surely  unnecessary  to  employ  argument  to  show 
that  this  is  a  hateful  character,  and  that  every  Chris 
tian  minister  ought  to  abhor  and  avoid  it.  You  are 
not  bound,  indeed,  to  tell  every  body  your  whole  mind, 
on  all  subjects ;  not,  perhaps,  to  disclose  all  the  facts 
you  know  on  a  given  subject  under  discussion.  But 
you  are  bound  to  deceive  no  one ;  to  overreach  no  one ; 
to  spread  a  trap  for  no  man's  feet  or  conscience  ;  to 
avoid  all  crooked  and  disingenuous  policy ;  to  give  no 
man  occasion  to  say  that  you  hoodwinked  or  cajoled 
him,  by  representations  which,  if  not  false,  were  in 
sidious.  On  the  contrary,  let  all  your  plans  be  such 
as  you  would  be  willing  to  avow  to  the  whole  world ; 


HABITS   IN  JTJDICATORIES.  299 

and  let  all  the  means  which  you  employ  for  carrying 
them  into  effect,  be  such  as  perfect  integrity,  honour, 
and  candour  will  justify.  Never  allow  yourself  either 
to  propose  a  scheme,  or  to  suggest  means  for  its  ac 
complishment,  which  you  would  not  be  willing  ulti 
mately  to  see  emblazoned  in  every  gazette  in  the 
country.  Depend  upon  it,  artifice,  concealment,  and 
evasion,  are,  nowhere,  ultimately  profitable  to  any 
man :  but  in  an  ecclesiastical  assembly,  there  is  a  hate- 
fulness  about  them  which  cannot  be  too  strongly  por 
trayed,  and  a  mischief  which  never  fails,  sooner  or 
later,  to  fall  on  the  head  of  him  who  employs  them. 

21.  When  you  succeed  in  carrying  your  point  in 
a  judicatory,  never  exult ;  never  allow  yourself  to  use 
a  language  or  a  tone  expressive  of  triumph  over  an 
adversary.     It  is  not  the  part  of  magnanimity  to  do 
this.     It  stirs  up  unhallowed  feeling  in  those  who  are 
disappointed.     It  greatly  adds  to  the  pain  of  defeat ; 
and  sometimes  inflicts  wounds  as  lasting  as  life.     Be 
sides,  if  you  proudly  triumph,  on  carrying  a  favourite 
measure,  it  is  a  sad  symptom  against  yourself.     The 
measure  itself  may  be  right ;  but  the  state  of  your 
heart  is  plainly  shown  to  be  very  much  otherwise :  and 
your  success  may  not,  after  all,  be  crowned  with  the 
divine  blessing.    Enjoy  success,  then,  with  moderation, 
and  with  marked  respect  towards  those  who  have  been 
defeated.    Treat  them  in  such  a  manner  as  to  alleviate, 
as  much  as  possible,  the  pain  of  failure ;  and  your 
success  will  be  much  more  likely  to  be  a  real  blessing 
to  the  church. 

22.  On  the  other  hand,  when  you  have  failed,  or 
find  that  you  are  likely  to  fail,  to  gain  the  cause  which 
you  advocate,  be  mild  and  submissive.    To  bear  to  be 


800  LETTERS   ON   CLERICAL   MANNERS. 

outvoted  with  a  good  grace,  is  a  hard  lesson  to  learn ; 
but  every  good  politician  ought  to  learn  it  as  early  as 
possible.  Much  more  ought  every  Christian  minister. 
When  a  point  is  carried  against  you,  indulge  no  com 
plaints  ;  utter  no  reproaches ;  let  not  a  word  or  look 
escape  you  that  has  a  tendency  to  interrupt  fraternal 
feeling.  You  are  bound  to  admit  at  least  the  possi 
bility  that  the  majority  are  wiser  than  the  minority. 
At  any  rate,  knowing  it  to  have  been  determined  as 
Infinite  Wisdom  judged  best,  for  the  present,  every 
murmur  ought  to  be  silenced.  And,  after  all,  before 
twelve  months  have  passed  over  your  head,  you  may 
be  as  ready  to  rejoice  as  any  one  else  that  it  was  de 
cided  as  it  was.  I  am  free  to  confess  that  such  has 
been,  more  than  once^my  own  experience. 

23.  If  you  should  ever  be  chosen  moderator  of  the 
General  Assembly,  or  of  any  of  the  higher  judicatories 
of  the  church,  consider  yourself  as  called  to  a  very 
responsible  station,  and  address  yourself  to  its  duties 
with  much  humility,  seriousness  and  prayer.  Remem 
ber  how  much  both  the  comfort,  and  the  expedition 
of  business,  in  such  a  body,  depend  on  the  moderator. 
If  he  be  inexperienced,  timid,  irresolute,  deficient  in 
address  or  presence  of  mind,  or  unwilling  to  employ 
the  authority  vested  in  him,  the  proceedings  will  pro 
bably  be  without  dignity,  without  order,  and,  perhaps, 
even  without  judgment  or  justice.  For  the  most  wise 
and  honest  body  in  the  world,  when  they  once  fairly 
get  into  confusion,  may  do  some  of  the  most  foolish 
things  imaginable,  and  do  them  in  the  most  disorderly 
manner.  No  man,  therefore,  ought  to  consent  to  be 
moderator  of  the  General  Assembly,  who  has  not 
served  a  kind  of  apprenticeship  to  the  office  in  pres- 


HABITS   IN  JUDICATORIES.  301 

byteries  and  synods,  and  who  does  not  feel  himself, 
in  some  tolerable  degree,  at  home  in  the  rules  of  the 
church. 

But  if  you  should  be  elected  to  the  office,  and 
should  think  proper  to  accept  of  it,  enter  on  the  duties 
of  it  with  humble  trust  in  God,  and  with  the  firmness 
of  one  who  is  inspired  with  a  determination  to  perform 
that  which  is  required  of  him  without  fear  or  favour. 
Make  yourself  perfectly  familiar,  by  repeated  perusals, 
with  the  rules  by  which  you  are  to  be  governed.  En 
force  them  on  every  member  with  rigour  and  impar 
tiality.  Be  always  punctual,  to  a  moment,  in  your 
seat,  at  the  hour  to  which  the  body  stands  adjourned. 
Let  the  prayers  with  which  you  open  and  close  each 
sitting  be  such  as  shall  tend  to  fill  every  mind  with 
solemnity,  with  brotherly  love,  and  with  a  deep  sense 
of  obligation  to  the  Redeemer's  kingdom,  without  in 
dulging  yourself  in  what  is  called  praying  at  people, 
which  is  generally  useless,  and  often  very  unhallowed 
work.  Constantly  keep  on  the  desk  before  you  a  copy 
of  the  rules  of  the  body,  a  copy  of  the  form  of  Gov 
ernment  of  the  Church,  and  a  complete  roll  of  the 
members.  Keep  accurate  notes,  not  only  of  all  the 
assignments  of  business  for  particular  days,  but  also 
of  every  occurrence  which  it  may  be  important  for 
you  to  remember  and  call  up  afterwards.  Never  allow 
yourself,  on  any  occasion,  while  occupying  the  chair, 
to  take  part  in  the  debate.  Treat  every  speaker  with 
perfect  respect,  however  weak  you  may  consider  his 
argument.  Give  fixed  and  undivided  attention  to 
every  speaker,  keeping  your  eye  steadily  directed  to  his, 
to  the  last  word ;  not  only  for  the  purpose  of  paying 
respect  to  him,  but  also  that  you  may  be  able  to  ob- 
26 


302  LETTERS   ON   CLERICAL   MANNERS. 

serve  and  interpose,  in  a  moment,  when  he  becomes 
disorderly  or  irrelevant.  Allow  no  personalities,  or 
wandering  from  the  point  on  any  account ;  but  be  very 
sure  before  you  call  a  speaker  to  order  for  wandering, 
that  he  is  not  pursuing  a  very  compact  and  connected 
argument,  some  of  the  parts  of  which  are  a  little  out 
of  sight.  Be  firm  and  inexorable  in  applying  the 
rules  to  the  oldest  and  most  venerable,  as  well  as  the 
youngest  member ;  yet  never  indulge  in  harshness,  or 
the  least  disrespect  to  any  one.  Never  permit  the 
least  altercation  to  take  place  between  the  moderator 
and  any  member  :  when  any  thing  of  this  kind  appears 
to  be  commencing  or  threatened,  remind  the  individual 
that  it  cannot  be  allowed ;  that  his  remedy  is  to  ap 
peal  to  the  body,  without  debate.  In  stating  questions, 
and  in  deciding  points  of  order,  be  as  perfectly  im 
partial  as  possible ;  never  permitting  a  word  to  escape 
you  that  shall  indicate  your  opinion  as  to  the  merits 
of  the  question  before  the  judicatory;  but  keeping 
the  scales  perfectly  even,  as  to  both  sides  of  the  house. 
Remember  that  the  business  of  the  moderator  is  to 
maintain  order,  and  to  secure  to  every  member  the 
perfect  enjoyment  of  his  privileges  in  debate.  In 
appointing  committees  also  be  impartial.  Where  there 
are  parties,  let  strict  justice  be  done  to  both  sides. 
Never  allow  any  one  to  whisper  to  the  moderator 
while  a  member  is  speaking,  or  a  vote  taking ;  as  it 
may  have  the  appearance  of  listening  to  improper  in 
fluence.  In  a  word,  exercise  all  the  authority  vested 
in  you  with  perfect  politeness,  but  at  the  same  time 
with  perfect  firmness.  I  have  only  to  add,  that  it  is 
very  seldom  proper,  if  at  all,  for  the  moderator  to 
t)lace  another  person  in  his  chair,  and  descend  to  the 


HABITS   IN   JUDICATORIES.  303 

floor,  for  the  purpose  of  taking  part  in  a  debate.  It 
has  sometimes  been  done ;  and  there  is  certainly  no 
absolute  rule  of  the  church  against  it.  But  it  is  by 
no  means  expedient.  The  best  judges  have  decided 
against  its  propriety.  And  it  may  not  be  easy  for 
the  moderator,  when  he  resumes  the  chair,  to  convince 
the  members  that  he  is  perfectly  impartial  in  stating 
the  question  and  taking  a  vote  on  a  point  which  he  has 
taken  part  in  discussing.  Besides,  why  should  ho  do 
it  ?  If  he  has  any  thing  important  to  say,  he  can 
surely  put  it  into  the  mouth  of  a  friend  to  be  uttered, 
as  well  as  by  himself. 

24.  To  sum  up  all  in  a  word :  endeavour  so  to  treat 
every  brother,  and  so  to  conduct  yourself  on  every 
occasion,  as  shall  be  adapted  to  make  the  judicatory, 
so  far  as  you  are  concerned,  a  scene  of  Christian  af 
fection  and  pleasure,  and  a  nursery  of  every  hallowed 
feeling.  It  is  impossible,  in  such  an  assembly  as  that 
of  a  court  of  Christ,  to  have  a  set  of  rules,  framed 
beforehand,  sufficiently  numerous  and  minute  to  meet 
every  specific  case.  But  if  there  be  a  heart  full  of 
love  to  Christ,  and  of  love  to  his  servants  and  his 
kingdom ;  if  there  be  a  deep  impression  of  the  all- 
seeing  eye  of  God,  and  a  solemn  anticipation  of  his 
judgment-seat ;  if  there  be  a  mild,  amiable,  benevolent 
spirit  in  full  exercise ;  if  there  be  a  sincere,  disinter 
ested  desire  to  "follow  the  things  which  make  for 
peace,  and  the  things  wherewith  one  may  edify  ano 
ther  ;"  if  there  be  a  sincere  desire  to  give  the  business 
throughout  a  religious,  and  not  a  secular  aspect :  in  a 
word,  if  there  be  no  other  banner  set  up  in  the  camp 
than  that  of  Jesus  Christ,  and  no  other  end  pursued 
than  his  glory  ;  then  the  meetings  of  the  judicatorics 


solitude  lie  dormant.  Pride,  vanity,  ambition,  envy, 
jealousy,  the  irascible  principle,  and  a  thousand  un 
fortunate  sensibilities,  which  your  fellow-members  will 
either  designedly  or  inadvertently  attack,  may,  when 
you  are  off  your  guard,  as  it  were,  spring  a  mine  under 
your  feet,  and  contrary  to  your  fixed  purpose,  betray 
you  into  language  or  conduct,  which  you  will  long  re 
collect  with  mortification,  llemember  your  own  weak- 


lii  1  tl 


Ml 


Ih  ffl 


i ':  ;: 

,  - 

|:  -  •••;-..,.: 

!'!  '  =      .: 

,  •  -  :•  ;li    ; 

.i;  -4-1 


t 


306  LETTERS    ON    CLERICAL    MANNERS. 

conduct  the  matters  intrusted  to  their  care.  If  you 
should  live  to  take  a  seat  in  any  presbytery,  I  would 
advise  that  you  endeavour  to  promote  the  adoption  of 
something  like  the  following  plan.  Let  half  your  com 
missioners,  every  year,  be  men  of  some  experience, 
who  have  been  repeatedly  members  of  the  Assembly 
before ;  and  the  other  half  such  young  men,  as  have 
been  at  least  five  or  six  years  in  the  ministry,  and,  of 
course,  somewhat  familiar,  during  that  time,  with  the 
proceedings  of  presbyteries  and  synods.  Acting  upon 
this  plan,  the  younger  members,  when  they  reach  a 
certain  age,  will  go  in  their  turn,  and  be  gradually 
trained  to  the  work  ;  and  will  be,  at  the  same  time, 
always  accompanied  by  fathers,  familiar  with  the 
habits  of  the  body,  and  capable  of  giving  to  their 
juniors  salutary  counsel.  When  I  was  a  young  man, 
this  plan  was  much  more  acted  upon  than  it  is  at 
present.  I  had  been  nearly  eight  years  an  ordained 
minister  before  I  ever  received  a  commission  to  the 
General  Assembly. 


LETTER  XII. 


Entreat  —  the  elder  women  as  mothers;  the  younger  as  sisters, 
with  all  purity.  —  1  TIM.  v.  2. 


FEMALE   SOCIETY,    MAKRIAGE,   ETC. 

MY  DEAR  YOUNG  FRIEND:  —  A  clergyman  will,  of 
course,  have  much  and  constant  occasion  to  be  in  the 
company  of  females.  They  form  a  most  interesting 
and  active  part  of  every  church.  Many  things  may 
be  accomplished  by  their  pious  agency,  which  could 
scarcely  be  attained  in  any  other  way.  And  happy, 
indeed,  is  that  minister  of  the  gospel,  who,  by  wisdom, 
fidelity,  prudence,  and  Christian  delicacy,  is  enabled 
to  conciliate  the  esteem,  and  to  acquire  and  maintain 
the  unlimited  confidence  of  his  female  parishioners, 
and  of  other  persons  of  worth  of  that  sex,  with  whom 
he  may  be  called  in  Providence  to  associate.  He  who 
fails  of  doing  this,  cannot  either  be  very  acceptable 
or  very  useful ;  while  he  who  succeeds  in  attaining  it, 
not  only  possesses  one  of  the  most  valuable  pledges 
of  permanent  popularity,  but  also  enjoys  advantages 
for  doing  good  of  the  richest  kind.  The  female  part 
of  every  congregation  have,  in  general,  an  influence, 
which,  while  it  cannot  be  defined,  cannot,  at  the  same 
time,  be  resisted.  And,  for  the  most  part,  this  infiu- 

(307) 


308  LETTERS    ON   CLERICAL   MANNERS. 

ence,  I  believe,  is  as  just  in  its  ultimate  award,  as  it 
is  sovereign  in  its  sway. 

That  department  of  clerical  manners  and  habits, 
then,  which  has  a  respect  to  females,  is  at  once,  one 
of  the  most  delicate  and  important  that  can  pass  under 
review.  I  am  aware,  too,  of  the  great  difficulty  of 
treating  this  subject,  especially  in  reference  to  un 
married  clergymen,  in  a  profitable  manner.  While 
it  is  a  subject  concerning  which  counsel  is  more  fre 
quently  needed  than  almost  any  other ;  it  is  one,  at 
the  same  time,  in  which  feeling  and  caprice  are  so  apt 
to  triumph  over  reason,  that,  when  counsel  is  most 
urgently  needed,  it  is  seldom  heard,  or,  at  least,  seldom 
properly  weighed.  What  else,  indeed,  can  be  expected, 
when  so  large  a  portion  of  mankind,  and  especially 
of  the  young,  and  even  of  the  conscientious  and  pious, 
seem  to  think  that  here,  if  ever,  inclination  ought  to 
bear  a  sovereign  sway ;  and  that  listening  to  the  dic 
tates  of  prudence,  is  a  sort  of  high  treason  against 
that  refined  system  of  "  sentimentalism"  which  they 
suppose  ought  absolutely  to  govern  in  such  cases. 
This  is  being  weak  and  foolish,  if  the  expression  may 
be  allowed,  upon  principle.  And  hence,  I  have  known, 
again  and  again,  some  of  the  most  sober-minded  and 
excellent  people  of  my  acquaintance  giving  themselves 
up  to  matrimonial  partialities  and  connections  mani 
festly  unworthy  of  persons  in  their  senses,  and  so 
perfectly  deaf  to  all  the  suggestions  of  wisdom,  that 
they  deserved  the  discipline  of  the  rod  just  as  much 
as  children  at  school. 

I  do  not  deny  that  ardent  affection  is  necessary  to 
matrimonial  happiness ;  and  am  as  ready  to  grant, 
as  the  most  sentimental  of  my  youthful  acquaintance, 


FEMALE    SOCIETY,    MARRIAGE.  309 

that  marriages  contracted  on  the  ground  of  merce 
nary  calculation,  or  even  from  the  mere  dictates  of 
cold  prudence,  promise  little  conjugal  enjoyment. 
But  does  it  follow  from  this  concession,  that  a  reflect 
ing  man,  and  especially  a  man  of  religious  principle, 
ought  to  allow  himself  to  fall  in  love  with  the  first 
pretty  face  he  sees,  without  the  least  reference  to  his 
highest  obligations,  and  without  the  least  knowledge 
of  the  temper,  intellect,  principles,  habits  and  man 
ners  of  the  individual  ?  Surely  a  man  ought  as  sa 
credly  to  take  care,  before  marriage,  on  whom  he 
bestows  his  affections,  as  afterwards  that  he  confine 
them  to  the  object  whom  he  has  chosen.  There  are 
limits,  then,  beyond  which  inclination  ought  not  to 
be  allowed  to  govern  in  this  matter.  So  I  should 
decide  in  the  case  of  any  one  who  meant  to  act  the 
part  of  a  rational  being. 

But  a  minister  of  the  gospel  is  peculiarly  bound 
to  summon  to  his  consideration,  on  this  whole  subject, 
a  solemn  reference  to  his  official  character,  duties,  and 
usefulness,  as  well  as  to  his  personal  taste.  And  he 
who  allows  himself  to  make  a  sacrifice  of  the  former 
to  the  latter,  is  unfaithful  to  himself,  and  to  his  God. 
Whatever  others  may  do,  when  he  thinks  of  selecting 
a  partner  for  life,  he  should  have  before  him  his  high 
office,  arid  all  the  interests  of  the  Redeemer's  king 
dom  to  which  he  has  devoted  himself,  as  well  as  his 
own  personal  gratification.  Happy  is  the  man  who, 
in  this  interesting  concern,  is  favoured  with  "  that 
wisdom  which  cometh  down  from  above,"  and  is  enabled 
perfectly  to  unite  the  tenderest  impulses  of  affection 
with  the  sternest  dictates  of  duty  ! 

1.  In  reference  to  this  subject,  my  first    leading 


310  LETTERS   ON   CLERICAL  MANNERS. 

suggestion  is,  that  there  are  some  clergymen  who 
ought  never  to  marry.  While  I  firmly  believe,  that 
the  doctrine  which  enjoins  celibacy  on  the  clergy 
generally,  is,  as  the  apostle  styles  it,  "  a  doctrine  of 
devils,"  and  that  it  has  led,  and  must  always  lead,  to 
the  most  enormous  evils ;  I  have,  at  the  same  time, 
no  doubt,  that  the  minister  who  deliberately  resolves 
to  spend  his  days  as  an  evangelist,  or  an  evangelical 
itinerant,  ought,  if  he  can  be  happy  in  a  single  state, 
to  continue  in  that  state.  I  am  of  the  opinion  that 
neither  Wesley  nor  Whitefield,  for  example,  ought 
ever  to  have  married.  They  were  both,  indeed, 
strangely  injudicious  in  the  selection  of  a  partner; 
but  I  doubt  whether  any  woman  could  have  been 
happy  with  either  of  them  herself,  or  have  made 
either  of  them  happy,  as  long  as  they  pursued  the 
course  of  life  to  which  they  were  devoted.  I  think, 
too,  I  could  name  some  individuals  now  living,  in  our 
own  country,  whose  usefulness  is  greatly  extended  by 
their  declining  to  entangle  themselves  with  those 
worldly  cares  which  the  conjugal  relation  seldom  fails 
to  induce.  I  know  not  that  you  have  in  view  any  such 
plan  of  ministerial  labour.  If  you  have,  and  if  you 
can  be  comfortable  in  a  life  of  celibacy,  I  would  ad 
vise  you  never  to  marry.  In  this  case,  you  may  give 
yourself  more  entirely  to  your  work ;  your  move 
ments,  however  incessant,  may  be  untrammelled ;  much 
less  will  suffice  for  your  decent  support,  than  if  you 
had  a  family ;  and  thus  you  may  afford  essential  aid 
to  many  congregations,  from  which  you  would  be  in 
a  great  measure  shut  out,  if  you  were  bound  by  do 
mestic  ties.  There  ought  to  be  a  few  such  ministers 
in  every  church  of  large  extent.  Yet  no  one  ought 


MARRIAGE.  311 

to  be  constrained,  or  even  persuaded,  to  choose  such 
a  plan  of  life.  Nor  should  any  one  adopt  it,  unless 
it  be  the  object  of  his  deliberate  and  devout  prefer 
ence.  And  even  after  having  adopted  it,  for  a  time, 
he  ought  to  feel  himself  ut  full  liberty  to  retract,  and 
assume  the  conjugal  bond,  whenever  he  is  fully  per 
suaded  that  he  can  serve  the  church  better  by  taking 
this  course. 

2.  My  next  counsel,  however,  is,  that,  in  general, 
every  settled  minister  should  consider  it  as  his  duty, 
as  well  as  his  privilege,  to  be  a  married  man.  I  give 
this  advice,  because  I  am  deliberately  of  the  opinion, 
that  the  matrimonial  connection,  when  formed  in  wis 
dom,  and  in  the  fear  of  God,  is  by  far  the  happiest 
union  which  the  society  of  this  world  furnishes ;  and 
which,  when  really  happy,  approaches  nearer  than  any 
other  to  the  bliss  of  better  society  on  high.  I  am  so 
far  from  thinking  that  a  state  of  celibacy  is  a  state 
of  greater  "perfection"  than  any  other,  as  some  re 
ligionists  have  taught,  that  I  am  wholly  unable  to  read 
the  second  chapter  of  Genesis,  to  say  nothing  of  any 
other  Scripture,  without  coming  to  a  directly  opposite 
conclusion.  But,  while  all  the  considerations  verify 
ing  the  early  declaration  of  our  Maker,  that  it  is  not 
good  for  a  man  to  be  alone,  which  apply  to  other  men, 
apply  equally  to  him ;  there  are  additional  considera 
tions,  which  show  that  a  happy  matrimonial  union  is 
of  peculiar  importance  to  a  minister.  If  he  be  mar 
ried,  his  female  parishioners  will  have  more  confidence 
in  him,  and  feel  more  freedom  in  approaching  him. 
He  will  himself,  also,  in  this  case,  be  delivered  from 
a  great  many  embarrassments  and  temptations  which 
would  otherwise  beset  his  ministerial  intercourse  with 


312  LETTERS   ON   CLERICAL   MANNERS. 

the  younger  females  of  his  congregation.  A  man 
•who  knows,  from  experience,  what  domestic  affections, 
duties,  and  trials  import,  will  know  better  how  to  enter 
into  the  feelings  and  wants  of  his  people  on  similar 
subjects,  than  would  be  possible  for  one  in  a  different 
situation.  A  pastor,  though  unmarried,  might,  and 
undoubtedly  ought,  on  suitable  occasions,  to  preach 
on  the  duties  of  husbands  and  wives,  parents  and 
children,  &c. ;  yet  it  is  manifest  that,  on  this  class  of 
subjects,  a  bachelor  will  commonly  be  a  less  skilful, 
as  well  as  a  less  impressive  preacher,  than  he  who  is 
not  only  a  pious,  exemplary  divine,  but  also  an  ex 
emplary  husband  and  father. 

If,  therefore,  you  have  nothing  else  in  view  than 
your  ministerial  usefulness,  I  should  say,  if  you  be 
come  a  settled  pastor,  by  all  means  be  married.  The 
celebrated  Richard  Baxter,  somewhere  in  his  practical 
works,  asks  this  question — "Ought  a  clergyman  to 
marry?"  His  answer  is — "  Yes;  but  let  him  think, 
and  think,  and  think  again,  before  he  does  it."  So 
say  I.  For  if  there  be  an  important  step  in  the  course 
of  a  minister's  life,  this,  certainly,  is  one.  The  fol 
lowing  sentences  from  Dr.  Clarke's  valuable  "Letter 
to  a  Methodist.  Preacher,"  before  quoted,  though 
couched  in  strong  language,  are  yet,  I  think,  not  too 
Strong.  "  Marriage  to  you  can  never  be  an  indifferent 
thing :  it  will  make  or  mar  you ;  it  will  be  a  blessing 
or  a  curse  to  you.  It  will  either  help  you  to  heaven, 
drive  you  to  hell,  or  be  a  heart-rending  cross  to  you 
while  you  live.  Nor  will  a  bad  or  improper  marriage 
affect  yourself  alone :  it  may  be  the  ruin  of  every 
child  that  issues  from  it.  And,  dreadful  as  this  is,  it 
may  not  rest  there ;  they  may  propagate  the  plague 


FEMALE   SOCIETY,    MARRIAGE.  313 

to  interminable  generations,  and  millions  be  injured, 
if  not  lost,  by  your  improper  or  vicious  marriage. 
Take  this  step,  then,  with  that  godly  fear,  and  scrupu 
lous  caution,  -which  a  man  should  do,  who  feels  that 
he  has  his  all  at  stake." 

3.  Be  not  in  too  much  haste  to  form  a  matrimonial 
engagement,  and  especially  to  be  married.  I  say  a 
matrimonial  engagement,  because,  though  not  all,  yet 
a  number  of  the  evils  which  result  from  a  premature 
marriage,  frequently  flow  from  a  premature  affiance. 
When  a  theological  student  marries  before  he  has 
closed  his  preparatory  studies,  and,  of  course,  before 
he  has  any  certain  prospect  of  a  settlement,  he  runs 
the  risk,  not  only  of  embarrassment  and  retarding 
his  professional  career,  both  as  to  comfort  and  useful 
ness  ;  but  is  really  in  danger  of  drawing  on  himself 
something  like  professional  ruin.  He  could  hardly 
take  a  step  more  directly  calculated  to  interrupt  his 
studies,  if  not  to  cut  them  short ;  and  even  while  they 
nominally  continue,  to  render  them  less  composed, 
deep  and  successful.  But  this  is  not  the  worst.  When 
a  candidate  for  the  ministry  prematurely  marries,  he 
exposes  himself  to  the  strongest  temptation  to  seek 
license  to  preach  before  he  ought,  and  before  he  other 
wise  would ;  to  press  forward  to  ordination,  and  a 
pastoral  charge,  before  he  has  passed  through  that 
leisurely  training,  both  as  a  student  and  a  licentiate, 
which  is  of  incalculable  importance  ;  and  even  to  in 
dulge  a  degree  of  impatient  urgency  in  obtaining  a 
settlement,  which  may  lower  his  dignity  in  the  view 
of  those  who  observe  it,  and  even  interfere  essentially 
with  all  his  professional  prospects.  I  have  repeatedly 
known  instances  in  which  the  premature  marriages 
27 


314  LETTERS   ON   CLERICAL   MANNERS. 

of  theological  students  have  impeded  them  in  their 
studies  to  a  distressing  degree  ;  have  been  the  means 
of  hurrying  them  into  the  ministry  before  they  were 
at  all  prepared  for  it ;  have  led  them  to  take  mea 
sures  for  obtaining  settlements,  which  their  own  im 
partial  judgments,  in  other  circumstances,  would  have 
rejected  with  scorn ;  and  in  a  word,  for  many  years, 
proved  such  an  incumbrance  to  them,  such  an  obstacle 
both  to  their  comfort  and  usefulness,  as  they  could 
never  be  persuaded  to  believe  possible,  until  taught 
by  painful  experience.  It  is  true,  this  is  not  always 
the  consequence  of  forming  matrimonial  contracts  or 
connections  with  indiscreet  haste.  But,  if  I  mistake 
not,  it  is  in  a  majority  of  cases  ;  and  I  am  clearly 
of  the  opinion  that  there  is  no  profession  more  likely 
to  suffer  by  such  imprudent  haste  than  the  clerical. 

Besides,  no  candidate  for  the  sacred  office  can  tell, 
till  he  actually  enters  it,  where  the  Head  of  the  church 
may  cast  his  lot.  He  ought  to  hold  himself  ready  to 
follow  implicitly  the  leadings  of  Providence.  But  if 
he  be  already  married,  or  under  a  matrimonial  en 
gagement,  before  he  comes  to  this  point  in  his  course, 
it  may  be  utterly  impracticable  for  him  to  go  in  the 
direction  which  he  most  fondly  desires,  and  which  all 
his  pious  friends  consider  as,  in  itself,  most  desirable. 
Or  it  may  be,  that,  in  spite  of  every  difficulty  which 
his  marriage  or  engagement  presents,  he  may  be  shut 
up  to  a  particular  course  ;  and  then  he  may  find  him 
self  compelled  to  take  a  beloved  companion  into  a 
situation  which  she  never  anticipated;  for  which  she 
is  by  no  means  prepared,  either  in  spirit  or  habits ; 
and  in  which  she  can  never  be  happy. 

For  these  and  for  many  other  reasons,  I  should 


FEMALE   SOCIETY,   MARRIAGE.  315 

strongly  advise  that  you  guard  against  all  engage 
ments  of  this  kind,  until  your  professional  studies  are 
completed,  and  you  have  a  fair  prospect  of  a  speedy 
settlement,  or,  at  least,  of  being  able  to  decide  where 
you  are  likely  to  be  ultimately  placed.  You  may 
think  this  advice  of  small  importance  now  ;  but  if  you 
act  in  opposition  to  it,  I  venture  to  predict,  that  you 
will  review  your  conduct  with  bitter  repentance  at  a 
future  day. 

4.  Carefully  guard  against  exciting  expectations  of 
a  matrimonial  intention,  when  you  have  no  such 
serious  purpose.  You  are,  probably,  not  ignorant, 
that  young  clergymen  are  considered  as  one  of  those 
classes  of  suitors  who  are  apt  to  be  peculiarly  popular 
with  the  female  sex.  And,  truly,  it  would  be  a  great 
reflection  on  their  judgment  if  it  were  not  so.  For, 
in  the  case  of  young  men  of  your  profession,  there 
is  all  that  pledge  of  piety,  virtue,  conjugal  fidelity 
and  kindness,  and  general  respectability  of  character, 
that  official  duty  and  engagements  can  give.  Is  it 
strange,  then,  that  many  young  ladies  of  enlightened 
minds,  and  virtuous  sentiments,  should  manifest  a 
preference,  other  things  being  equal,  to  promising 
candidates  for  this  profession  ?  I  should,  indeed, 
think  it  strange  if  it  were  otherwise.  Alas !  that 
their  confidence  should  have  been  sometimes  misplaced  ; 
and  that  even  clergymen  should  have  been  found  capa 
ble  of  making  unkind  and  miserable  husbands ! 

Let  it  also  be  remembered,  that  as  young  ladies  of 
pious  amiable  character  are  predisposed,  as  a  matter 
of  course,  to  think  favourably  of  the  general  moral 
qualities  of  young  clergymen,  and,  in  many  cases,  to 
regard  what  are  supposed  to  be  advances  on  their  part 


316  LETTERS   ON   CLERICAL   MANNERS. 

with  a  propitious  eye ;  so  there  is  another  considera 
tion  which  is  worthy  of  your  notice.  When  a  young 
minister  pays  attentions  to  a  young  female,  which 
have  the  appearance  of  being  particular,  they  are  apt 
to  go  for  much  more  than  the  same  attentions  would, 
if  paid  hy  a  secular  man.  The  latter,  it  is  understood, 
may,  perhaps,  have  in  view,  in  such  attentions,  his 
own  present  amusement  only.  But  the  fair  presump 
tion  is,  that  the  former  has  too  much  honour,  integrity, 
and  purity  of  principle,  to  sport,  for  one  hour,  with 
the  feelings  of  a  female  acquaintance.  An  equal  de 
gree  of  attention  from  him,  therefore,  will  be  apt  to 
be  considered  as  meaning  more,  than  from  a  person 
of  another  profession. 

Let  your  whole  deportment,  my  young  friend,  fully 
justify  this  presumption  in  favour  of  the  clerical 
character.  While  you  treat  every  female,  with  whom 
you  may  become  acquainted,  and  who  may  be  entitled 
to  such  treatment,  with  respect  and  due  attention, 
carefully  guard  against  every  thing  like  particular 
attention,  unless  you  have  serious  thoughts  of  seek 
ing  a  matrimonial  union.  To  act  a  part  intended  to 
excite  the  expectations,  and  ensnare  the  affections,  of 
an  ingenuous  female,  when  you  had  no  real  intention 
of  offering  her  your  own  heart  and  hand,  would  be  a 
compound  of  meanness  and  wickedness  of  which  I  am 
confident  you  will  never  be  deliberately  guilty:  But 
I  have  known  young  ministers  to  pursue,  inadvertently, 
a  course  of  conduct  which  led  to  this  unhappy  result. 
They  have  greatly  respected  a  particular  female  ac 
quaintance,  and  taken  more  pleasure  in  her  company, 
than  in  that  of  any  other  of  her  sex  in  the  neighbour 
hood  ;  and  have  been  thus  led  to  be  frequent  in  their 


FEMALE   SOCIETY,    MARRIAGE.  317 

visits,  without  the  remotest  thought  of  a  matrimonial 
connection ;  and  taking  for  granted  that  it  would  be 
so  understood  on  all  hands.  It  is  dangerous  thus  to 
act.  The  peace  of  an  unsuspecting  and  estimable  in 
dividual  may  thus  be  unintentionally,  indeed,  but 
totally  destroyed.  Remember  that  more  scrupulous 
delicacy,  caution,  and  self-denial  are  required,  and  are 
really  due,  from  young  men  of  your  profession  than 
of  any  other.  Never  visit  frequently  where  you  are 
not  willing  to  realize  the  most  serious  expectations 
that  can  be  formed :  and  when  you  discover,  or  think 
you  discover,  that  such  expectations  exist,  without  any 
proper  ground,  immediately  adopt  such  a  course  of 
conduct  as  will,  respectfully  and  delicately,  but 
effectually,  terminate  them.  Only  suppose  the  case 
of  the  female  in  question  to  be  that  of  a  sister  of  your 
own,  and  then  every  Christian  and  manly  feeling  will 
dictate  the  proper  course. 

There  is  a  tendency  on  the  part  of  amiable  and  in 
telligent  young  ministers,  to  form  what  they  call  spe 
cial  friendships,  with  young  females  of  fine  under 
standings  and  amiable  manners.  These  friendships 
are  formally  understood,  in  the  beginning,  by  both 
parties,  not  to  have  matrimony  for  their  object.  Still 
they  are  carried  on  with  many  effusions  of  refined 
sentiment ;  the  epithets  of  brother  and  sister  are 
agreed  to  be  employed  in  their  intercourse ;  an  epis 
tolary  correspondence  is  kept  up ;  and  every  thing 
wears  the  aspect  of  what  is  commonly  styled  u  court 
ship."  Let  me  warn  you  against  every  thing  of  this 
kind,  unless  you  are  perfectly  willing  and  desirous  to 
marry  the  individual  in  question.  Such  "  friendships" 
have  a  tendency  to  ensnare,  and  finally  to  embarrass 
27* 


318  LETTERS   ON    CLERICAL   MANNERS. 

the  parties  themselves.  They  seldom  fail  of  making 
an  erroneous  impression  on  others.  And  I  am  confi 
dent  "the  winding  up"  is  rarely  satisfactory  to  all 
concerned.  I  always  regret  to  see  an  epistolary 
correspondence  going  on  between  a  young  minister 
and  a  young  female,  when  he  professes  to  have  no  in 
tention  or  desire  of  marrying. 

5.  Be  on  your  guard  against  the  advice  and  inter 
ference  of  notorious  match-makers.     There  are  such 
persons  in  every  community.    They  are  your  forward, 
sanguine,  and   often  well-meaning   busy-bodies,  who 
have  a  wife  or  a  husband  ready  for  almost  every  un 
married  individual  of  their   acquaintance ;   and  who 
appear  always  willing  to  incur  the  responsibility  of 
being  the  known  contrivers  of  a  match.    Never  court 
the  assistance,  or  put  yourself  in  the  power,  of  such  a 
pestiferous    race.      They   may,    sometimes,    indeed, 
amidst  many  failures,  be  instrumental  in  forming  a 
happy  connection.     But  trust  them  not.     Never  put 
yourself  implicitly  under  their  guidance.     Nay  more, 
if  you  are  not  extremely  vigilant,  they  will  be  apt  to 
entrap  you,  before  you  are  aware  of  it,  into  a  situa 
tion  from  which  you  will  find  it  difficult  to  retreat. 
Of  this  I  have  known  some  of  the  most  striking  and 
melancholy  examples.     Let  no  single  individual  dic 
tate  to  you  on  such  a  subject.     Consult,  not  many, 
but  several  judicious  friends,  especially  pious  friends, 
with  a  sincere  desire  and  willingness   to   take   sound 
advice.     It  is,  surely,  a  matter  of  sufficient  importance 
to  engage  all  the  deliberation,  the  inquiry,  and  the 
prayer  which  you  have  an  opportunity  of  bestowing 
upon  it. 

6.  In  seeking  a  matrimonial  union,  bear  in  mind 


FEMALE   SOCIETY,    MARRIAGE.  819 

the  inestimable  importance  of  piety  in  a  clergyman's 
wife.  I  say  the  inestimable  importance ;  because  I 
am  verily  persuaded,  that  no  one  who  has  not  made 
the  experiment  can  adequately  estimate  the  import 
ance  of  genuine  and  even  eminent  piety  in  one  who  is 
intended  to  be  a  "  help  meet"  for  a  minister  of  the 
gospel.  However  great  the  other  excellencies  of  his 
wife  may  be,  yet  if  she  have  not  real  piety,  she  can 
not  be  a  "helper"  in  the  most  important  of  all  inter 
ests.  She  cannot  aid  him  in  the  conflicts  of  the 
spiritual  life.  She  cannot  stimulate  him  in  devotion 
when  he  is  languid ;  or  sympathize  with  him  when  he 
is  dejected  and  comfortless.  She  cannot  counsel  and 
excite  him  in  the  delicate  and  arduous  duties  of  his 
office.  She  cannot  strengthen  his  hands  among  the 
people  of  his  charge,  by  appearing  foremost  among 
the  sisters  of  the  church,  in  every  pious,  benevolent, 
and  laudable  undertaking  in  which  they  engage.  She 
cannot  exert  a  proper  influence  in  "  training  up  her 
children  in  the  nurture  and  admonition  of  the  Lord." 
In  a  word,  she  must  so  utterly  fail  of  affording  him 
the  least  aid,  in  all  that  large  portion  of  his  duties 
and  conflicts  which  pertain  to  the  spiritual  welfare  of 
himself,  his  family,  and  the  souls  committed  to  his 
care ;  and,  if  not  an  aid,  must  be  so  frequently  a  snare 
and  a  drawback  in  reference  to  all  these  interests,  that, 
methinks,  a  conscientious  man,  entering  on  the  work 
of  the  holy  ministry,  will  be  extremely  unwilling  to 
form  a  connection,  to  say  the  least,  promising  so  little 
of  either  comfort  or  advantage. 

Let  me  earnestly  exhort  you,  then,  in  seeking  a 
wife,  to  look  for  one  of  unfeigned  and  ardent  piety. 
Nothing  that  she  can  possess  ought  to  be  considered 


820  LETTERS   ON   CLERICAL  MANNERS. 

as  a  compensation  for  the  want  of  this  great  charac 
teristic.  However  beautiful,  however  amiable,  how 
ever  intelligent,  however  extensively  read,  and  how 
ever  polished  in  her  manners,  if  she  lack  the  "  one 
thing  needful,"  she  will  be  essentially  deficient  as  a 
companion  for  an  ambassador  of  Christ.  But  if,  with 
other  qualities,  which  may  fairly  be  presupposed,  she 
whom  you  choose  for  a  wife  be  a  person  possessed  of 
enlightened,  active  piety,  you  will  find  her  a  treasure 
beyond  all  price ;  a  comforter  in  trials  ;  a  counsellor 
in  study,  in  labour,  and  in  perplexity ;  a  soother  of 
your  care-worn  hours ;  a  suitable  guide  of  the  best 
interests  of  your  household  in  your  absence ;  an  effi 
cient  helper  in  a  variety  of  respects,  incapable  of 
being  specified ;  and,  above  all,  a  happy  medium  of 
intercourse,  and  pledge  of  confidence,  between  you, 
and  the  pious  females  of  your  congregation.  I  have 
often  known  the  pious  wives  of  clergymen  exert 
an  influence  so  manifest,  so  extensive,  and  so  happy, 
within  the  pastoral  charges  of  their  husbands,  that, 
in  some  cases  there  were  those  who  felt  constrained 
to  doubt  whether  the  pastors  or  their  companions 
were,  all  things  considered,  the  more  useful.  But  you 
cannot  be  made,  at  present,  to  see  the  whole  import 
ance  of  this  matter.  If  you  wish  to  find  your  own 
personal  piety  nurtured,  your  comfort  increased,  your 
influence  extended,  and  your  usefulness  doubled, 
never  think-  seriously  of  any  other  than  a  pious  wife. 
All  experience,  you  may  rely  upon  it,  speaks  this 
language.  I  have  never  yet  known  a  minister  who 
appeared  to  know  much  of  the  religion  of  the 
heart  himself,  who  did  not,  as  he  advanced  in  his 
course,  manifest  a  growing  sense  of  the  great  im- 


FEMALE   SOCIETY,   MARRIAGE.  321 

portance  of  securing  a  spiritual  helper  in  the  com 
panion  of  his  life. 

7.  You  will  not  fail,  I  trust,  to  consider  good  sense, 
and  prudence  also,  as  indispensable  qualities  in  a 
clergyman's  wife.  Whatever  piety  the  object  of  your 
choice  may  possess ;  yet  if  she  be  a  person  of  weak 
mind,  and  strikingly  deficient  in  practical  discretion, 
she  will  perpetually  mortify  you,  and  probably  do  you 
more  harm  than  good  among  the  people  of  your  charge. 
She  will  seldom  fail,  by  her  precipitancy,  her  rash 
ness,  her  imprudent  speeches,  and  her  childish  de 
portment,  to  weaken  your  hands,  and  counteract  some 
of  your  best  efforts.  Or  the  most  favourable  suppo 
sition  is,  that,  when  her  character  is  once  fairly  un 
derstood,  she  will  be  considered  as  harmless,  and  do 
you  no  positive  injury.  Surely  something  better  than 
this  ought  to  be  sought  and  expected  by  him  who  is 
about  to  choose  a  companion  for  life ;  a  mother  for 
his  offspring;  a  "guide  of  his  house;"  a  lightener  of 
his  cares ;  and  a  counsellor  of  his  most  confidential 
hours.  Who  can  tell  the  importance  of  having,  in  so 
near  a  friend,  sound,  practical  wisdom,  and  habitual 
prudence  ?  To  a  clergyman  it  is  highly  desirable  that 
his  wife  should  have  good  sense  and  piety  enough  to 
be  a  helper  even  in  his  professional  duties  ;  but  that 
she  should  have  the  principal  management  of  all  his 
domestic  concerns,  will  follow  as  a  matter  of  course. 
For  this  purpose,  every  one  sees  that  wisdom,  pru 
dence,  and  energy  too,  are  indispensable. 

8.  I  scarcely  need  to  add,  that  you  will,  no  doubt, 
consider  good  temper,  and  amiable  manners,  as  hold 
ing  a  very  important  place  in  the  qualifications  of  her 
who  is  to  be  a  "help-meet"  for  a  minister.  It  has 


322  LETTERS    ON    CLERICAL    MANNERS. 

often  been  remarked,  that  no  clergyman  ever  married 
a  wife  of  a  remarkably  weak  understanding,  without 
severely  repenting  it.  With  this  I  agree.  But  I  am 
inclined  to  think  that  a  wayward  temper,  and  repul 
sive  manners,  in  a  wife,  are  more  destructive  of  do 
mestic  happiness,  and  especially  that  of  a  clergyman, 
than  even  folly  itself. 

It  is  of  the  utmost  importance,  that  the  wife  of  a 
public  man  have  that  amiable,  bland,  accommodating 
disposition  ;  that  habitual  equanimity  and  benevolence, 
which  will  dispose  her  at  all  times  to  consult  her  hus 
band's  comfort,  and  to  receive  with  a  kind  welcome 
all  his  friends  and  visitants.  If  her  temper  be  irasci 
ble,  discontented,  querulous  or  vindictive,  she  will  not 
only  create  many  a  bitter  hour  under  her  own  roof; 
but  will  also  alienate  the  friends  of  him  whom  she 
has  the  deepest  possible  interest  in  sustaining,  and 
present  an  additional  obstacle  to  the  favourable  influ 
ence  of  his  best  exertions.  Many  a  minister  has  had 
his  usefulness  in  a  great  measure  prostrated,  and  some 
have  been  driven  from  comfortable  settlements,  by  the 
acerbity  and  perverseness  of  female  tempers.  And, 
on  the  other  hand,  it  is  but  justice,  and  equally  to  my 
purpose,  to  add,  that,  in  many  cases,  a  clergyman  of 
weak  mind,  or  unhappy  natural  temper  himself,  has 
been  most  happily  influenced  from  day  to  day,  and 
in  a  great  measure  sustained  in  dignity  and  useful 
ness,  by  the  affability,  prudence,  and  address  of  an 
amiable  wife. 

9.  Good  health  and  a  good  flow  of  spirits  in  a  wife 
are  of  incalculable  importance  to  any  man ;  but  to  a 
minister  of  the  gospel  they  are,  obviously,  of  peculiar 
importance.  I  will  riot  suppose  you  capable  of  being 


FEMALE   SOCIETY,    MARRIAGE.  323 

so  insane  as  to  wed  a  known  valetudinarian ;  in  other 
words,  voluntarily  to  connect  yourself  with  an  incum- 
brance,  rather  than  a  help,  for  life.  Your  companion 
may  become  sickly,  after  marriage.  If  this  should  be 
the  case,  submit  to  it  without  a  murmur,  and  cherish 
her  with  growing  aifection,  just  as  you  would  wish 
her  to  do,  if  your  own  health  should  fail.  But  pray 
do  not  begin  with  a  nursling.  An  invalid  of  either 
sex  ought,  undoubtedly,  to  receive  your  compassion, 
and,  as  far  as  practicable,  your  benevolent  attention ; 
but  in  seeking  a  wife,  I  shall  take  for  granted  that 
you  wish  to  obtain  a  companion  by  whom  your  own 
enjoyment  and  usefulness  will  be  increased.  But 
surely  there  is  a  miserable  prospect  of  either  of  these 
objects  being,  to  any  extent,  attained,  when  any  one 
commences  his  conjugal  career  with  a  companion, 
whose  frail,  morbid  frame,  and  continually  recurring 
indisposition,  are  ominous  of  the  sick  room,  rather 
than  of  the  cheerful,  active  housewife,  as  long  as  she 
lives.  Nay,  more  ;  not  only  seek  a  wife  of  good  health, 
and  some  activity  and  energy ;  but  one  who  has  also 
a  good  flow  of  animal  spirits.  How  inestimably  im 
portant  to  an  intellectual  and  moral  labourer,  that  he 
have  a  companion  who  will  be  able  habitually  to  cheer 
him  in  his  gloom ;  to  encourage  him  in  sickness ;  to 
incite  him  in  his  languid  hours ;  and  to  banish  the 
clouds  which  occasionally  obscure  his  prospect,  by  the 
fascination  of  a  smiling  countenance,  which  "  doeth 
good  like  a  medicine  !" 

10.  You  will,  no  doubt,  have  observed  that,  in  the 
foregoing  list  of  requisites,  I  have  said  nothing  of 
personal  beauty.  For  this,  my  reasons  are  various. 
There  is  no  danger  of  this  quality  having  less  influ- 


324  LETTERS   ON   CLERICAL   MANNERS. 

ence  than  it  ought  to  have,  in  the  choice  of  a  wife. 
All  the  danger  is  on  the  other  side.  It  is  a  fading 
flower ;  soon  passing  away,  and  leaving  the  intellec 
tual  and  moral  qualities,  the  grand  requisites  to  con 
jugal  felicity.  Even  while  it  lasts,  it  enters  much 
less  into  the  essence  of  connubial  bliss,  than  the 
youthful  imagination  is  apt  to  suppose.  Some  of  the 
happiest  marriages  I  have  ever  known  were  cases  in 
which  the  wife  was  remarkably  homely,  rather  than 
beautiful ;  but  in  which  her  moral  beauty  was  very 
conspicuous.  While,  therefore,  it  is,  doubtless,  de 
sirable  that  the  woman  with  whom  you  hope  to  spend 
your  life,  should  have  a  face  and  person  entirely 
agreeable  to  you ;  I  trust  you  will  not  be  unwise 
enough  to  consider  a  "  set  of  features  and  com 
plexion,"  as  all  in  all  in  your  choice.  In  less  than 
half  a  dozen  years  after  you  have  become  a  husband, 
every  thing  of  this  nature  will  be  lost  in  the  more 
important  considerations  of  the  understanding,  the 
temper,  the  heart,  and  the  practical  duties  of  do 
mestic  life. 

11.  I  solemnly  warn  you  against  marrying  for 
money.  And  by  this  I  mean  something  more  than  is 
commonly  intended  by  the  expression.  To  be  influ 
enced,  in  forming  a  matrimonial  connection,  solely  or 
chiefly,  by  the  consideration  of  property,  and  not  by 
genuine  affection,  I  hold  to  be  a  complicated  wicked 
ness  ;  a  sin  against  God,  against  nature,  and  against 
domestic  enjoyment ;  and  it  is  no  less  a  folly  than  a 
sin.  Such  marriages  are  scarcely  every  happy  ;  and 
no  wonder  that  the  frown  of  heaven,  as  well  as  tho 
disapprobation  of  all  the  wise  and  good,  should  rest 
upon  them.  But  I  would  go  further,  and  say,  to  a 


MARRIAGE.  325 

young  clergyman,  by  no  means  marry  a  lady  of  very 
large  estate,  even  if  you  can  love  her  sincerely.  Her 
property  will,  without  something  like  a  miracle,  be  a 
snare  to  you.  She  will  probably  expect  to  live  in 
splendour ;  to  see  much  company ;  and  to  adopt  a 
style  of  equipage  and  expense  by  no  means  friendly 
to  Christian  simplicity  and  spirituality.  This  will  be 
fatal  to  your  ministerial  fidelity  and  comfort.  Be 
sides,  the  very  care  and  anxiety  unavoidable  in 
managing  a  large  estate,  would  make  your  heart  and 
hands  so  full  of  the  world,  as  wholly  to  interfere  with 
exclusive  consecration  to  the  duties  of  your  office.  I 
say  again,  then,  be  not  in  haste  to  wed  a  large  worldly 
property.  In  one  case  only  would  I  allow  such  a 
step,  viz.,  where  the  female  who  brought  the  property 
was  decidedly  pious ;  disposed  to  be  plain  and  simple 
in  her  habits ;  and  not  likely  to  ensnare  a  servant  of 
Christ,  by  worldly  cares  and  parade.  But  who  can 
be  sure  that  this  will  be  the  case  with  her  whom  he 
marries  ?  The  best  way  is  to  avoid  the  danger  alto 
gether.  In  giving  this  advice,  however,  I  acknow 
ledge,  I  have  little  hope  that  it  will  be  considered  as 
wise,  and  far  less  that  it  will  be  followed.  But  if  you 
go  counter  to  it,  you  will  bring  on  yourself  many  a 
heart-ache,  which  will  convince  you  of  its  wisdom 
afterwards.  I  have  known  of  one  instance  of  a  cler 
gyman  declining  a  matrimonial  connection  of  the  most 
attractive  character  from  motives  such  as  these ;  but 
he  was  a  man  of  singular  piety,  disinterestedness,  and 
magnanimity. 

12.  Recollect  that  there  is  no  step  in  life,  in  which 
you  stand  more  in  need  of  constant  divine  direction, 
than  in  choosing  a  wife.     Perhaps  I  ought  rather  to 
28 


326  LETTERS   ON   CLERICAL   MANNERS. 

say,  that  there  is  no  temporal  step  in  which  you  stand 
so  much  in  need  of  the  guidance  of  infinite  Wisdom. 
To  marry  without  cordial  affection  is  madness.  To 
marry  without  sacredly  listening  to  the  dictates  of 
prudence,  as  to  the  piety,  the  good  sense,  the  good 
temper,  and  the  amiable  manners  of  the  individual 
selected,  is  equal  madness.  How  shall  the  demands 
of  both  be  satisfied  ?  Especially  since  this,  of  all  the 
subjects  which  come  before  the  mind,  is  that  concern 
ing  which  caprice,  fancy,  and  passion  are,  perhaps, 
most  apt  to  blind  the  judgment,  and  bear  a  sovereign 
sway  ?  For  my  part,  when  I  recollect  these  things, 
I  am  constrained  to  ask,  can  there  be  a  subject  con 
cerning  which  you  more  urgently  need  guidance  from 
above?  Can  there  be  a  subject  in  regard  to  which  it 
behoves  you  more  implicitly  to  cast  yourself  on  the 
teaching  and  the  control  of  God,  and  more  impor 
tunately  to  beg  him  to  choose  for  you  ?  To  this  mo 
mentous  matter,  let  me,  with  peculiar  emphasis,  apply 
that  precious  precept  and  promise  of  God's  word;  — 
"  Acknowledge  him  in  all  thy  ways,  and  he  will  di 
rect  thy  steps."  Beseech  him  with  unwearied  impor 
tunity  to  go  before  you ;  to  guard  you  against  the 
confidence  of  self-will,  and  the  government  of  unhal 
lowed  passion ;  to  point  out  the  proper  object ;  to 
direct  your  choice  in  mercy ;  and  to  preside  over 
every  step  in  your  progress.  He  can,  and  if  you  im 
portunately  ask  him,  you  have  reason  to  hope,  he 
•will,  guide  your  eye  ;  control  your  feelings  ;  lead  you 
by  his  providence ;  remove  difficulties ;  and  conduct 
you  to  a  union  for  which  you  will  have  reason  to 
praise  him  for  ever.  If  God  were  more  acknowledged 
and  honoured  in  forming  matrimonial  connections,  we 


MARRIAGE.  327 

should  see  more  happy  marriages.  But  if,  instead  of 
this,  in  seeking  a  wife,  you  forget  the  best  Counsellor ; 
conduct  your  inquiries  more  by  the  eye  than  the  ear ; 
think  only  of  those  qualities  which  please  the  fancy ; 
depend  on  effecting  an  entire  revolution  in  a  character 
confessed  not  to  be,  at  present,  at  all  suitable ;  and 
turn  away  from  the  warnings  of  piety  and  experience ; 
— why,  then,  you  will  probably  find  your  acquisition  a 
scourge  instead  of  a  blessing,  and  all  your  anticipated 
joys  turned  into  gall  and  wormwood. 

13.  Beware  of  violating  a  matrimonial  engagement 
after  having  formed  it.  I  have  sometimes  doubted 
whether  there  were  on  the  minds  of  many  conscien 
tious  young  men,  a  sufficiently  deep  impression  of  the 
evil  of  this  conduct.  The  same  levity  of  feeling 
which  is  apt  to  prevail  in  forming  such  contracts,  is 
too  apt  to  be  indulged  in  breaking  them.  And  hence, 
some  who  claim  strong  sensibility  to  the  point  of 
honour,  and  even  of  piety,  after  entering  into  a 
solemn  contract  of  this  kind,  have  not  scrupled  un 
ceremoniously  to  violate  it,  and  perhaps  in  a  manner 
and  in  circumstances  extremely  revolting  to  delicate 
minds.  Such  cases  are  always  deeply  to  be  deplored  ; 
and,  where  an  individual  of  your  profession  is  con 
cerned,  cannot  fail  to  inflict  a  severe  wound  on  reli 
gion.  I  do  not  say,  that  a  solemnly  betrothed  party 
may  in  no  case  whatever  break  off  an  engagement 
before  marriage.  For  I  have  no  doubt  that  new  facts 
may  sometimes  arise,  and  important  discoveries  be 
made,  which  will  fully  justify  such  a  step.  But,  in 
my  opinion,  by  far  the  greater  part  of  the  cases  of 
such  conduct  which  occur,  arc  utterly  unjustifiable 
and  deserve  lasting  censure.  It  is  no  valid  plea,  to 


328  LETTERS   ON   CLERICAL   MANNERS. 

say  that  affection  has  cooled.  That  may  be  an  evi 
dence  that  there  was  juvenile  folly  and  haste  in  the 
engagement ;  but  by  no  means  proves  that  it  may  be 
violated  at  pleasure.  Suppose  affection  to  cool  after 
marriage ;  what  then  ?  Truly  it  is  an  unhappy  di 
lemma  ;  but  still  it  only  proves  that  the  man  was  pre 
cipitate  at  first,  and  inconstant  afterwards ;  but  nei 
ther  branch  of  character  will  add  much  to  his  reputa 
tion  among  the  wise  and  the  good.  The  remedy  for 
all  this  is  obvious.  Be  careful  in  inquiring.  Be 
deliberate  and  prayerful  in  choosing.  When  you  have 
made  the  choice,  and  stand  in  the  situation  of  one 
betrothed,  no  more  admit  the  thought  of  violating  the 
engagement,  than  you  would  think  of  deserting  a  wife 
and  half  a  dozen  children.  And  even  if  the  most 
serious  considerations  arise,  to  make  a  rupture  of  the 
contract,  in  your  view,  necessary,  you  ought  to  regard 
it  as  one  of  the  greatest  misfortunes  of  your  life; 
and,  like  the  English  prelate,  who  had  committed  an 
accidental  homicide,  to  keep  an  annual  day  of  humilia 
tion  and  fasting  in  memory  of  it  to  the  latest  year  of 
your  course. 

14.  From  the  hour  that  you  become  a  husband,  let 
it  be  your  care  to  set  an  edifying  example  of  conjugal 
excellence.  As  a  clergyman  ought  to  be  the  most 
pious  man  in  his  parish ;  to  go  before  all  his  people 
in  the  exemplification  of  every  Christian  grace  and 
virtue ;  so  he  ought  to  make  a  point  of  being  the  best 
husband  in  his  parish,  of  endeavouring  to  excel  all 
others  in  affection,  kindness,  attention,  and  every 
conjugal  and  domestic  virtue.  Unfortunately  this  is 
not  always  the  case.  Some  clergymen,  who  preach 
well  on  the  duties  of  husbands  aiid  wives,  arc,  not- 


FEMALE   SOCIETY,    MARRIAGE.  329 

withstanding,  austere,  harsh,  tyrannical,  and  unkind 
in  their  own  families.  Whenever  this  is  the  case,  it 
can  seldom  fail  to  be  known ;  and,  when  known,  can 
never  fail  to  dimmish,  in  some  degree,  their  official 
influence.  But,  I  need  not  say,  that  your  daily  and 
hourly  happiness,  still  more  than  your  reputation,  will 
be  involved  in  this  matter.  It  would  be  unseasonable 
here  to  attempt  even  the  most  cursory  detail  of  con 
jugal  duties.  Suffice  it  to  say,  that  if  you  should  not 
love  your  wife  enough  to  make  the  most  unceasing 
attentions  and  kindness  to  her  delightful ;  if  you 
should  not  have  an  affection  for  her  so  strong  as  to 
prompt  you  to  be  continually  contriving  something  for 
her  happiness,  even  at  the  expense  of  self-denial  and 
sacrifice  on  your  part ;  if  the  feelings  of  your  heart 
should  not  spontaneously  dispose  you  to  bear  with 
her  infirmities,  to  cover  her  faults,  to  comply  with 
all  her  reasonable  wishes,  and  to  respect  and  honour 
her  in  the  presence  of  your  family,  as  well  as  of 
strangers ;  I  say,  if  you  should  not  have  a  love  for 
your  wife  which  will  prompt  you,  without  constraint, 
to  do  all  this,  it  will  be  vain  to  give  you  counsels  on 
the  subject.  But  with  such  a  governing  attachment 
as  I  have  supposed,  all  this  will  be  easy,  natural,  and 
pleasant.  Do  not,  however,  expect  perfect  bliss  with 
any  woman,  however  lovely  or  excellent.  As  you 
are  yourself  a  fallen  and  depraved  creature,  you 
must  expect  to  find  her  so  too.  And  as  she  will 
certainly  see  much  requiring  to  be  overlooked  and 
forgiven  in  you,  so  you  must  be  willing  to  overlook 
and  forgive,  if  you  hope  to  receive  the  same  favour. 
Even  if  you  find  yourself  somewhat  disappointed  in 
the  woman  of  your  choice,  do  not  imagine  that  this 
28* 


380  LETTERS   ON   CLERICAL   MANNERS. 

will  release  you  from  the  obligation  to  treat  her  with 
unremitting  kindness  and  attention.  Suppose  her  to 
be  somewhat  disappointed  in  you ;  would  that  release 
her  from  the  obligation  to  make  you  an  affectionate 
and  attentive  wife  ?  Surely  if  there  be  any  one  who 
is  bound  to  contemplate  this  whole  subject  through 
the  medium  of  Christian  principle  and  Christian  duty, 
it  is  a  minister  of  the  gospel. 

But  there  are  two  faults  to  which  attentive  hus 
bands  are  frequently  liable.  The  one  is,  indulging 
in  undue  fondness,  and  even  caresses,  before  com 
pany.  This  is  disgusting  in  any  one,  but  in  a  cler 
gyman  peculiarly  so.  The  other  is,  paying  to  a  wife 
in  company  that  punctilious  and  extreme  attention, 
which  is  really  a  kind  of  overacting,  and  which  sel 
dom  fails  to  be  unfavourably  noticed.  While  you 
avoid  both  these  faults,  maintain  that  easy,  unaffected 
attention,  that  cordial  yet  dignified  kindness,  which 
indicate  a  deep-seated  and  pure  attachment. 

15.  The  conduct  proper  to  be  observed  by  the 
wives  and  daughters  of  clergymen,  is  worthy  of  your 
most  serious  attention.  That  they  ought  to  study  to 
be  exemplary  beyond  the  degree  which  is  required  of 
those  in  the  ordinary  walks  of  life,  I  suppose  all  will 
concede.  As  to  the  precise  details  of  this  example, 
there  will  probably  be  some  diversity  of  opinion.  In 
the  following  hints,  I  give  you  the  result  of  some  ex 
perience,  and  of  the  strongest  convictions.  I  repre 
sent  the  subject  as  worthy  of  your  serious  attention, 
because  I  take  for  granted  that  any  woman  whom  you 
would  consent  to  marry,  may  be  expected  to  regard 
your  wishes,  properly  expressed,  with  sacred  attention. 
If  there  be  any  clergyman's  wife  who  wraps  herself 


FEMALE   SOCIETY,    MARRIAGE.  331 

up  -in  a  cold  indifference  to  the  friends,  the  interests, 
and  the  congregation  of  her  husband,  and  who  feels 
herself  at  liberty  to  depart  from  that  line  of  conduct 
•which  is  obviously  calculated  to  strengthen  his  hold 
on  the  affections  of  his  people,  and  to  promote  his 
general  comfort,  usefulness  and  honour,  I  can  only 
say,  that,  in  my  view,  whatever  her  other  accomplish 
ments  may  be,  she  labours  under  either  a  weakness 
of  judgment  or  a  defect  of  principle,  which  cannot 
but  render  her  a  pitiable  object  among  all  sober- 
minded  observers. 

Whatever  may  be  your  temporal  circumstances,  let 
your  wife,  and  your  daughters,  if  God  should  give 
you  any,  be  studiously  plain  in  their  dress.  Let  no 
marked  expensiveness ;  no  devotedness  to  fashion ;  no 
flaring  colours ;  no  symptoms  of  inordinate  attention 
to  ornament,  ever  appear  among  the  members  of  your 
family.  On  the  contrary,  let  simplicity,  modesty, 
economy,  and  the  absence  of  all  ostentation,  in  this 
respect,  be  among  their  invariable  characteristics. 
I  give  this  advice  under  a  deep  persuasion,  not  only 
of  its  justice,  but  also  of  its  importance.  And  I  do 
not  give  it  merely  because,  by  following  it,  much 
unnecessary  expense  may  annually  be  saved.  This, 
indeed,  in  a  Christian  family,  demands  constant  atten 
tion.  But  the  counsel  before  us  ought  to  be  followed 
from  other,  and  far  higher  motives : — for  the  purpose 
of  setting  an  example  of  simplicity  and  economy ;  for 
the  purpose  of  repressing  those  inordinate  sacrifices 
to  "  bodily  adorning"  which  are  apt  so  criminally,  and 
so  mischievously,  to  prevail  in  all  polished  society: 
and  for  the  purpose,  too,  of  consulting  the  feelings  of 
the  less  fashionable  part  of  most  congregations,  who 


332  LETTERS    ON   CLERICAL   MANNERS. 

are  always  pained,  and  justly  pained,  at  seeing  the 
members  of  their  minister's  families  dress  in  a  splendid 
style.  And  if  you  imagine  that  the  most  gay  and 
wealthy  part  of  a  pastor's  congregation  would  esteem 
any  member  of  his  family  the  less  for  dressing  in  the 
manner  advised,  you  were  never  more  egregiously  de 
ceived  in  your  life. 

That  a  clergyman's  wife  ought  also  to  feel  that  she 
bears  an  important  relation  to  the  families  under  his 
pastoral  care,  will,  I  suppose,  be  readily  granted. 
How  far,  indeed,  she  ought  to  aim  at  going,  in  the 
important  work  of  visiting  those  families,  cannot  be 
definitely  prescribed.  This  will,  of  course,  depend 
very  much  on  the  situation  of  her  own  family,  her 
health,  her  degree  of  leisure,  &c.  But  that  a  pious 
and  prudent  woman  can  accomplish  a  vast  amount  of 
good,  by  visiting  among  the  people  of  her  compan 
ion's  charge ;  especially  among  the  females  ;  not  for 
getting  the  plainest  and  poorest  any  more  than  the 
most  wealthy ;  and  that  it  is  her  duty  to  do  as  much 
of  this  as  her  circumstances  will  admit,  none  I  hope 
will  be  disposed  to  doubt. 

I  will  only  add,  that  it  is  of  immense  importance  to 
a  clergyman,  that  his  wife  not.  only  have,  in  general, 
good  sense,  and  prudence,  as  before  inculcated,  but 
that  she,  and  all  the  members  of  his  family,  should 
be  aware  that  it  is  peculiarly  incumbent  on  them,  as 
a  matter  of  decorum,  as  well  as  duty,  to  be  "  grave, 
sober,  no  slanderers,"  habitually  and  delicately  re 
served  with  respect  to  every  thing  which  concerns 
either  his  personal  or  official  duties,  and  constantly 
on  their  guard  against  every  thing,  in  speech  or  be 
haviour,  which  may,  even  by  possibility,  implicate  his 


FEMALE    SOCIETY,    MARRIAGE.  833 

character  or  usefulness.  I  wish  the  wives  and  child 
ren  of  clergymen  felt  as  they  ought,  the  undoubted 
truth,  that  every  instance  of  levity  or  indiscretion  on 
their  part,  is  not  only  wrong  in  itself,  but  tends  also, 
in  ways  which  they  little  think  of,  to  depress  the 
reputation  of  those  whom  it  is,  in  every  respect,  their 
highest  interest  to  honour. 

16.  Before  marriage,  as  well  as  afterwards,  exer 
cise  great  delicacy  in  conversing  with  females.  There 
are  clergymen,  both  single  and  married,  who  are  not 
sufficiently  attentive  to  this  point.  Every  thing  that 
approaches  to  fondling  with  females ;  frequently 
taking  hold  of  their  hands ;  leaning  on,  or  over  their 
persons ;  saluting  them ;  retiring  much  with  them 
into  private  apartments ;  often  taking  solitary  walks 
with  them ;  corresponding  with  them  by  letter,  &c. — 
are  all  practices  of  which  clergymen,  young  or  old, 
ought  to  be  extremely  cautious,  and  more  especially 
in  respect  to  married  females.  In  a  word,  in  all  your 
associations  with  the  other  sex,  let  your  delicacy  be 
of  the  most  scrupulous  kind.  Shun  not  only  the 
reality,  but  even  the  appearance  of  evil.  And  re 
member  that  the  very  confidence,  with  respect  to 
purity,  which  is  commonly  placed  in  a  clergyman's 
character,  while  it  is,  in  some  respects,  highly  advan 
tageous,  may  become  a  snare  to  him  in  a  variety  of 
ways  easily  conceivable. 

The  importance  of  perfect  delicacy  of  language,  on 
the  part  of  a  clergyman,  in  conversing  with  females, 
has  been  urged  in  a  preceding  letter.  I  shall  not, 
therefore,  now  enlarge  on  the  subject,  further  than  to 
say,  that,  for  any  one  to  use  an  expression,  in  their 
presence,  which  borders  on  the  indecent,  or  approaches 


334  LETTERS   ON   CLERICAL    MANNERS. 

even  to  double  entendre,  is  to  forfeit  the  character  of 
a  gentleman  ;  but  for  a  minister  of  religion  to  be  guilty 
of  any  thing  of  this  kind,  is  peculiarly  base.  There 
is  no  need,  however,  of  my  adding  another  syllable 
in  support  of  so  plain  a  dictate  of  common  decorum. 

The  manner  in  which  you  converse  with  women, 
and  especially  with  young  women,  on  the  subject  of 
experimental  religion,  will  be  worthy  of  your  par 
ticular  attention.  Here  the  text  which  stands  at  the 
head  of  this  letter  is  strictly  applicable.  "  Entreat — 
the  elder  women  as  mothers ;  the  younger  as  sisters, 
with  all  purity."  Do  not  affect  privacy  in  your  con 
versations  with  either,  more  than  the  nature  of  the 
case  may  render  absolutely  necessary.  And,  as  often 
as  you  can,  avail  yourself  of  the  aid  of  those  "  mothers 
in  Israel,"  whose  piety,  experience,  and  influence  ren 
der  them  capable  of  eminent  usefulness  among  anxious 
inquirers  of  their  own  sex. 

17.  Let  all  the  time  that  you  spend  in  the  society 
of  females  be  employed  as  much  as  possible  in  useful 
conversation.  When  young  men  of  the  world  con 
verse  with  females,  they  commonly,  of  design,  dwell 
on  frivolous  subjects,  because  they  suppose  no  other 
to  be  adapted  to  the  capacity  of  that  sex.  As  this 
will  not  be  your  opinion,  if  you  derive  your  senti 
ments  from  the  Bible ;  so  I  trust  your  practice  will 
be  different.  Never  imagine  that  to  talk  on  light  and 
vain  subjects,  is  to  accommodate  yourself  to  females. 
They  will  neither  respect  nor  thank  you  for  the  ac 
commodation.  Women  are  just  as  capable  as  others 
of  comprehending  and  discussing  to  advantage,  most 
subjects  which  ought  to  be  introduced  into  any  com 
pany.  And  there  are  many  subjects  of  great  im- 


MARRIAGE.  335 

portance,  which  they  are  able  to  treat  in  a  more 
striking  manner,  and  with  a  more  delicate  touch,  than 
most  men.  Avail  yourself  of  this  fact.  Try  to  turn 
every  moment  that  you  spend  in  their  society  to  good 
account,  both  for  yourself  and  for  them.  Especially 
let  religion,  and  the  great  subjects  connected  with  it, 
form  as  much  as  possible,  when  in  their  company,  the 
leading  topic  of  conversation.  You  cannot  take  a 
better  method,  at  once,  to  promote  their  improvement 
and  your  own,  and  to  gain  their  confidence. 

18.  Never  allow  yourself  to  adopt  those  contemp 
tuous  expressions  concerning  the  female  sex  generally, 
which  licentious  men  are  so  apt  to  indulge,  and  which 
some  good  men  are  prone,  inconsiderately,  to  employ. 
That  men  who  have  little  or  no  principle  themselves, 
and  who  have  no  real  acquaintance  with  any  but  the 
most  worthless  portion  of  the  other  sex,  should  be 
fond  of  throwing  out  reproaches  against  the  character 
of  women,  as  a  body,  is  not  wonderful.  But  when  I 
hear  a  man  of  knowledge  and  piety,  and,  above  all,  a 
clergyman,  doing  this,  I  generally  conclude,  either 
that  he  is  a  weak  man  ;  that  he  has  kept  bad  com 
pany  ;  or  that  he  is  revenging  some  supposed  ill- 
treatment  from  an  individual  female,  or  some  unhappy 
connection  or  occurrence  in  earlier  life.  Be  assured, 
my  young  friend,  this  is  foolish  conduct.  No  truly 
wise  man  was  ever  guilty  of  it.  That  there  is  more 
intellectual  culture  among  men  than  women,  is  evi 
dent.  But  that  there  is  more  native  intellectual 
soundness  and  justness  of  mind  among  the  former 
than  the  latter,  I  do  not  believe.  And  that  there  is, 
decisively,  more  moral  excellence  among  women,  in 
general,  in  Christian  countries,  than  among  the  other 


336  LETTERS   ON   CLERICAL   MANNERS. 

sex,  I  am  deliberately  persuaded.  If  this,  or  any 
thing  like  this,  be  true,  then  the  practice  of  speaking 
lightly  of  women,  is  not  just  in  itself;  is  not  agree 
able  to  the  word  of  God ;  and  is  not  adapted  to  pro 
mote  the  great  interests  of  virtue  and  piety  in  the 
•world.  It  can  answer  no  other  purpose  than  to 
harden  licentiousness  in  its  folly ;  to  mislead  the 
young ;  to  depreciate,  in  the  view  of  many,  a  most 
precious  part  of  the  church  of  Christ ;  and  to  present 
an  unnecessary  obstacle  in  the  way  of  their  usefulness. 
19.  I  have  only  to  add,  as  a  final  counsel,  growing 
out  of  all  that  has  been  said  on  the  subject,  that  you 
endeavour  to  maintain  a  constant  and  firm  influence 
on  the  minds  of  the  pious  females,  wherever  you  re 
side.  Depend  upon  it,  this  is  worth  all  the  care  and 
pains  you  may  take  for  its  attainment.  If  you  do 
not  stand  well  with  the  female  portion  of  your  pastoral 
charge,  as  I  remarked  in  the  introduction  to  this 
letter,  your  prospect  of  usefulness  in  the  ministry  will 
be  very  small.  If  you  ask  me  how  the  influence  which 
I  recommend  shall  be  gained  and  preserved,  I  an 
swer,  not  by  flattery ;  not  by  any  indirect  or  crooked 
arts ;  but  by  the  faithful  and  able  discharge  of  all 
your  public  duties ;  by  a  private  conversation,  pure, 
delicate,  and  dignified ;  and  by  treating  your  female 
parishioners  with  that  respectful  and  appropriate 
attention  which  the  word  of  God,  and  the  interests 
of  his  kingdom,  evidently  command.  We  live  in  an 
age  in  which  pious  females  take  a  far  more  active  part 
in  promoting  the  spread  of  the  gospel,  than  was  com 
mon  half  a  century  ago.  Their  associations,  for  a 
variety  of  humane  and  evangelical  purposes,  you  will 
be  prepared,  I  trust,  in  common  with  every  enlightened 


FEMALE   SOCIETY,   MARRIAGE.  337 

minister  of  Christ,  to  patronize  and  honour.  If  you 
do  this ;  if  you  encourage  your  own  wife — if  you  shall 
be  so  happy  as  to  have  a  pious  one — to  take  the  lead 
in  every  laudable  enterprise  among  her  own  sex ;  and 
if  your  own  deportment  be,  in  all  respects,  such  as 
becomes  the  Christian  minister  and  gentleman,  I  will 
answer  for  your  acquiring  and  maintaining  as  much 
of  the  influence  of  which  I  speak,  as  you  ought  to 
have,  and  for  your  finding  it  one  of  the  most  valuable 
auxiliaries  in  the  exercise  of  your  ministry. 


29 


LETTER  XIII. 


Let  your  moderation  be  known  unto  all  men.  — PHILIP. 


DRESS  — STYLE  OF  LIVING  — PECUNIARY  CONCERNS. 

MY  DEAR  YOUNG  FRIEND:  —  It  may  seem,  at  first 
view,  scarcely  necessary,  or  even  proper,  in  address 
ing  a  candidate  for  the  ministry  in  the  Presbyterian 
church,  to  dwell  on  the  subjects  which  appear  at  the 
head  of  this  letter.  It  is  well  known  that  the  tem 
poral  circumstances  of  our  ministers  are  very  rarely 
affluent,  and  seldom  even  comfortably  easy.  Much 
labour,  small  salaries,  and  habitual  self-denial,  are,  in 
general,  the  lot  of  those  who,  in  our  church,  aspire 
to  the  precious  privilege  of  serving  Christ  in  the 
"ministry  of  reconciliation."  Why  then,  it  may  be 
asked,  should  it  be  deemed  proper  to  discuss  a  set  of 
subjects  which  can  be  considered  as  claiming  the  par 
ticular  attention  of  those  only  whose  resources  enable 
them  to  command  some  of  the  luxuries  of  life  ? 

This  objection  is  by  no  means  solid.  A  few  of  our 
ministers,  especially  those  who  reside  in  great  cities, 
and  other  populous  places,  have  the  means  of  living 
somewhat  splendidly,  and  are  often  placed  under  very 
strong  temptations  to  do  so.  Some,  who  are  differ 
ently  situated,  have  a  natural  and  almost  irresistible 

(338) 


DRESS.  339 

propensity  to  show  and  parade,  which  they  strain 
every  nerve  to  indulge ;  and  there  are  even  those  in 
the  sacred  profession,  who,  though  extremely  poor, 
are  so  criminally  unwise  and  prodigal,  as  to  plunge 
themselves  into  deht  for  the  gratification  of  this  pro 
pensity.  Surely  a  few  words  applicable  to  each  of 
these  classes  may  be  neither  unseasonable  nor  useless. 
Perhaps  the  most  serious  difficulties  in  relation  to 
this  point  are  those  which  beset  the  city  clergyman ; 
especially  if  his  pastoral  charge  include  a  number  of 
fashionable  and  wealthy  females,  and  if  the  provision 
which  they  make  for  his  temporal  support  be,  at  the 
same  time,  pretty  liberal.  If  to  these  circumstances 
be  added  that  of  his  family  being  strongly  predis 
posed  to  expensive  dress  and  gay  company,  the  con 
sequences  can  scarcely  fail  of  being  very  unhappy. 
Not  a  few  ministers,  by  yielding  to  temptations  of 
this  kind,  have  grieved  the  hearts  of  the  pious; 
weakened  their  own  hands ;  and  laid  up  in  store  for 
themselves  the  bitterest,  but  unavailing,  repentance. 
As  you  know  not  the  situation  in  which  you  may  be 
placed ;  and  as  it  is  desirable  that  every  young 
minister  should  be  armed  beforehand  against  the 
temptations  which  may  assail  him,  I  trust  you  will 
be  willing  to  listen  to  a  few  suggestions,  derived 
from  some  observation  and  experience,  and  offered 
under  the  most  solemn  impression  that  they  are  wor 
thy  of  your  serious  regard.  Rely  upon  it,  that,  how 
ever  unfavourably  some  of  them  may  now  impress 
your  mind,  you  will  hereafter  find  in  them  more  both 
of  truth  and  importance,  than  it  is  possible  for  any 
one  to  perceive,  who  has  seen  so  little,  comparatively, 
as  you  have,  of  human  life. 


340  LETTERS   ON   CLERICAL   MANNERS. 

1.  To  begin  with  your  own  dress.  Wherever  your 
lot  may  be  cast,  whether  in  the  country  or  in  a  city, 
let  your  dress  be  always  plain,  but  at  the  same  time, 
whole,  neat,  and  clean.  Never  make  it  an  object  of 
primary  or  engrossing  attention ;  but  at  the  same 
time  never  neglect  it.  Even  if  your  residence  be  ever 
so  retired,  never  appear  in  public  without  setting  a 
good  example  to  your  flock  in  this,  as  well  as  in  every 
other  respect.  Recollect  that  one  of  the  advantages 
of  the  Lord's  day,  and  of  public  worship,  is  that  they 
afford,  at  once,  an  opportunity  and  an  inducement  to 
lay  aside  the  dust  and  dirt  of  the  week,  in  a  physical 
as  well  as  moral  sense,  and  to  appear  clad  in  habili 
ments  which  indicate  attention,  industry,  and  neat 
ness.  And  as  the  minister  of  the  gospel  is  a  public 
character,  and  must  necessarily,  in  a  great  measure, 
live  in  public,  it  is  desirable  that  he  should  appear 
every  day,  when  he  is  in  company  at  all,  very  much 
as  he  ought  to  appear  on  the  Sabbath.  Let  your 
dress,  then,  be  always  simple,  unostentatious  and  eco 
nomical  ;  but  let  it  not  be  slovenly.  Even  if  it  be 
coarse,  and  you  cannot  afford  to  have  it  otherwise ; 
still  let  it  be  free  from  all  disgusting  defilement. 
Imagine  not  that  any  degree  of  piety  or  talents  will 
atone  for  total  negligence  of  this  matter.  Be  assured 
that  any  man,  who  is  filthy,  or  even  slovenly  in  his 
person,  however  striking  may  be  his  accomplishments 
in  other  respects,  will  find  his  character  and  influence 
depressed  in  proportion  to  the  degree  in  which  this 
evil  prevails.  Such  a  fault  never  did,  and  never  will 
exist,  in  any  case,  with  entire  impunity. 

It  is  the  duty  of  a  minister  to  spend  a  part  of 
almost  every  day,  if  not  in  public,  at  least  in  social 


DRESS.  341 

intercourse :  and  he  knows  not  at  what  hour  he  may 
be  called  upon  to  converse  with  the  most  polished 
and  ceremonious  of  his  parishioners  or  neighbours. 
Now,  in  conversing  with  such  individuals,  it  is  surely 
desirable  that  there  be  nothing  in  his  person  calcu 
lated  to  repel  them,  or  to  diminish  his  influence  over 
them ;  nothing  adapted  to  give  them  an  idea  of 
filthiness  or  vulgarity ;  but,  as  far  as  possible,  of  the 
reverse.  I  am  decidedly  of  the  opinion,  therefore, 
that  some  clergymen,  who  can  very  well  afford  to  do 
otherwise,  have  been  entirely  too  negligent  of  this 
matter,  in  appearing  in  public.  I  was  once  acquainted 
with  a  minister  of  our  church,  who  was  not  only  in 
very  comfortable  circumstances,  but  rather  entitled 
to  be  called  rich,  who  was  so  culpably  negligent  of 
his  dress,  and,  on  a  particular  occasion,  appeared  in 
habiliments  so  unworthy  of  his  character,  that  a  pious 
lady  was  on  the  point  of  procuring  a  suit  of  clothes 
for  him,  when  she  learned,  to  her  surprise,  that  he 
was  not  poor,  and  that  he  would  certainly  be  offended 
by  an  offer  of  such  charity.  He  was  an  uncommonly 
pious,  active  minister ;  but  he  had,  as  to  the  point  of 
slovenliness  in  dress,  a  constitutional  infirmity ;  which, 
you  can  readily  perceive,  might  have  drawn  both  him 
self  and  others  into  a  very  embarrassing  situation. 

I  trust  you  will  endeavour  to  guard  against  any 
kind  of  excess  on  this  subject.  On  the  one  hand,  to 
see  a  minister  of  the  gospel  finical,  or  addicted  to  the 
love  of  splendour  or  finery  in  dress  ;  to  see,  in  a  word, 
any  thing  about  his  person  which  discovers  a  special 
attention  to  fashion  or  ornament  in  clothing,  or  a 
peculiar  desire  to  make  a  good  appearance  in  this 
respect,  is  certainly  unworthy  of  his  character.  But, 
29* 


342  LETTERS   ON   CLERICAL   MANNERS. 

on  the  other  hand,  to  see  such  a  degree  of  negligence 
in  reference  to  this  matter  as  is  inconsistent  with 
cleanliness,  and  with  a  decent  respect  for  those  with 
•whom  he  associates,  is  equally  disreputable,  and 
quite  as  unfriendly  to  his  usefulness.  Why  should 
an  enlightened,  prudent  man,  allow  himself  to  run 
into  either  extreme  ? 

2.  If  you  should  ever  have  a  family,  the  dress  of 
those  who  belong  to  it  will  be  worthy  of  your  par 
ticular  attention.  I  have  already  adverted  to  this 
subject  in  the  last  letter.  But  a  few  additional  sug 
gestions  in  reference  to  it,  in  this  connection,  may  not 
be  entirely  superfluous.  Not  only  ought  the  female 
part  of  a  clergyman's  family  to  avoid  every  thing  that 
looks  like  devotedness  to  fashionable  dress ;  every 
thing  dazzling,  or  "dashing,"  as  the  popular  style  is; 
but  no  such  folly  ought  to  appear,  as  far  as  it  can  be 
avoided,  in  the  dress  of  any  of  his  household.  A  dis 
position  to  load  even  his  youngest  children  with  taw 
dry  or  useless  ornament,  ought  not  to  be  indulged. 
To  make  them  conspicuous  by  red  shoes,  waving 
plumes,  and  expensive,  showy  decorations  of  any 
kind,  may  gratify  parental  vanity ;  but  cannot  min 
ister  to  the  rational  comfort  of  either  parents  or 
children ;  and  may  make  an  impression  on  the  minds 
of  some  plain  or  poor  parishioners  which  is  very  far 
from  being  desirable.  Besides,  the  tendency  to  in 
dulge  in  excessive  gaiety  and  ornament  of  dress,  is 
so  general,  and,  in  many  cases,  a  source  of  so  much 
evil,  as  remarked  in  a  former  letter,  that  a  minister 
ought  studiously  to  set  an  example  of  plainness  and 
simplicity  in  this  respect,  in  all  to  whom  his  influence 
extends,  for  the  purpose  of  promoting  a  similar  habit 


STYLE   OF   LIVING.  343 

in  others.  And  the  more  able  he  is,  on  the  score  of 
expense,  to  indulge  the  inclinations  of  his  family,  the 
more  useful  will  his  example  be  likely  to  prove. 

3.  If  you  live  to  have  a  house  of  your  own,  let  your 
furniture,  and  all  your  equipage  be  of  the  plain  arid 
simple  kind.  Most  of  the  considerations  urged  in  the 
preceding  paragraph,  apply  here  with  equal  force. 
There  is  so  strong  a  tendency,  in  many  persons  who 
can  ill  afford  it,  to  lavish  expense  on  splendid  furni 
ture  and  fashionable  equipage  of  every  kind,  that 
every  well-wisher  to  the  cause  of  good  morals,  to  say 
nothing  of  religion,  ought  to  throw  the  whole  weight 
of  his  character  into  the  scale  of  the  strictest  modera 
tion.  Even  if  you  should  be  able,  without  inconve 
nience,  to  indulge  the  most  refined  taste  in  matters 
of  this  kind,  by  all  means  forbear  to  do  it.  Let  it  be 
seen  that  your  heart  is  not  set  on  such  objects ;  that 
you  deliberately  prefer  simplicity  and  plainness ;  and 
that  you  conscientiously  choose  to  devote  the  money 
which  might  have  been  spent  in  splendid  but  useless 
decoration  to  the  support  of  the  infinitely  more  im 
portant  interests  of  humanity  and  religion. 

For  example;  if  you  should  feel  yourself  able  to 
keep  any  kind  of  carriage,  always  prefer  a  plain  to 
an  elegant  or  showy  one.  In  purchasing  horses,  re 
collect  that  sound,  substantial,  decent-looking  ani 
mals  are  more  suitable  for  a  minister  of  the  gospel, 
than  those  which  are  remarkable  for  their  beauty, 
which  must,  of  course,  be  much  more  costly,  without 
being  really  more  useful ;  and  in  the  use  of  which  his 
parishioners  would  often  be  tempted  to  remark,  that 
their  minister  was  peculiarly  fond  of  fine  horses.  The 
same  principle  will  apply  to  every  article  of  personal 


344  LETTERS   ON    CLERICAL   MANNERS. 

or  domestic  accommodation.  Make  a  point  of  never 
expending  a  cent  for  show,  or  mere  useless  decoration  ; 
but  all  for  solid  utility  and  convenience.  Nay,  of  two 
articles  of  exactly  the  same  utility  and  price,  always 
prefer  that  which  is  plain  and  unostentatious,  to  that 
which  is  highly  ornamented,  merely  because  it  is  plain. 
I  have  never  known  a  clergyman  to  deviate  materially 
from  this  plan  of  living,  to  affect  splendour,  to  launch 
out  into  a  system  of  dazzling  expenditure,  calculated 
to  excite  the  envy  or  the  admiration  of  a  staring  mul 
titude,  without  seriously  depressing  both  his  reputation 
and  his  usefulness  among  all  reflecting  people.  In 
deed,  to  see  a  minister  of  the  gospel  ambitious  of  finery, 
and  carried  away  with  baubles  and  show,  is  revolting 
even  to  the  devotees  of  the  world  themselves,  who 
see  at  once  how  inconsistent  it  is  with  his  sacred 
profession. 

4.  Never  allow  yourself  to  live  beyond  your  income. 
He  who  does  this  must  either  contract  debts  without 
a  rational  prospect  of  paying  them,  or  he  must  ex 
pect  to  have  them  discharged  by  the  hand  of  charity ; 
either  of  which  is  unworthy  of  the  ministerial  char 
acter.  However  scanty,  therefore,  your  income  may 
be,  rigidly  reduce  your  expenditure  within  its  limits. 
It  is  not  disreputable  to  be  poor ;  but  it  is  highly  dis 
reputable  to  be  prodigal  of  other  people's  money. 
Indeed  it  appears  to  me  that  few  things  can  more 
flagrantly  evince  the  want  of  principle,  than  living 
luxuriously  on  property  not  our  own.  A  writer  in 
the  "  Christian  Observer"  expresses  himself  on  this 
subject  in  the  following  language,  which  does  not  ap 
pear  to  me  at  all  too  strong :  "  A  clergyman,  over 
whelmed  with  debts  to  his  parishioners,  whether  his 


STYLE   OF   LIVING.  345 

debts  arise  from  vanity,  or  from  improvidence,  loses 
his  influence  over  their  minds ;  and  it  is  well  if  he  be 
not  also  guilty,  as  too  many  persons  who  heedlessly 
plunge  into  debt  are,  of  artifices,  evasions,  and  per 
haps  worse  offences,  which  must  bring  him  into  con 
tempt,  and  utterly  destroy  the  spiritual  effect  of  his 
ministrations.  However  rigid  the  economy  called  for 
by  a  clergyman's  circumstances,  to  that  degree  of 
economy  he  is  conscientiously  bound  to  submit ;  and 
every  step  beyond  it,  except  under  inevitable  visita 
tions  of  Providence,  is  an  advance  towards  disgrace 
and  ruin,  both  as  a  man  and  a  minister." 

5.  Manage  all  your  expenses  with  a  wise  economy. 
I  wish  to  lay  particular  stress  on  the  word  wise. 
Every  one  must  perceive  that  economy  is  a  relative 
term.  That  which  might  be  very  properly  so  termed 
in  one,  would  deserve  the  name  of  exceptionable  par 
simony  in  another,  or  of  criminal  prodigality  in  a 
third.  Wise  economy  consists  in  maintaining  a  just 
balance  between  that  which  we  have  to  spend,  on  the 
one  hand,  and  that  which  we  really  need  to  spend  on 
the  other.  Pecuniary  embarrassments,  in  the  case  of 
clergymen,  as  well  as  others,  frequently  arise,  not  so 
much  from  general  prodigality,  as  from  expenditures 
which  are  not  necessary.  One  of  the  best  methods 
of  keeping  your  expenses  within  the  limits  of  your 
income  is,  never  to  purchase  any  thing,  however  cheap 
or  tempting  the  article  may  be,  unless  you  really  need 
it.  He  who  rigidly  and  prudently  adheres  to  this 
rule,  will  seldom  find  the  state  of  his  finances  very 
seriously  deranged ;  and  will  generally  have  something 
to  spare  for  the  calls  of  charity. 

(J.  Carefully  guard  against  every  thing  approaching 


846  LETTERS    ON    CLERICAL    MANNERS. 

to  meanness  in  the  management  of  your  pecuniary 
affairs.  Frugality  is  always,  and  in  all  persons,  a 
virtue ;  but  extreme  and  unseasonable  parsimony  is 
always  censurable  and  degrading.  Rely  on  it,  a  sor 
did,  niggardly  spirit  was  never  useful  to  any  one.  Its 
savings  are  pitiful ;  its  gains  are  mean  ;  and,  like  most 
other  vices,  it  generally  defeats  its  own  purpose ;  in 
ducing,  perhaps,  the  very  evil  which  it  aims  to  avoid. 
Many  a  man,  by  low  and  unmanly  attempts  to  save, 
has  been  plunged  into  unexpected  and  heavy  expenses. 
Never  resort  to  any  means  of  making  money,  incon 
sistent  with  the  dignity  of  the  clerical  office,  or  which 
you  would  feel  reluctant  to  have  universally  known. 
I  have  heard  of  clergymen,  who,  for  the  sake  of  some 
petty  gains,  carried  on,  privately,  a  disreputable  little 
trade  in  articles  of  daily  consumption,  by  pursuing 
•which,  with  extreme  exactness  and  parsimony,  they 
were  enabled  to  make  a  few  cents  each  day.  But  it 
always  depressed,  and,  in  some  instances,  totally 
ruined,  their  characters  as  ministers  of  religion. 

7.  Conscientiously  avoid  every  thing  crooked,  or 
even  questionable,  in  your  pecuniary  transactions.  It 
is  not  enough  that  a  minister  of  the  gospel  sacredly 
guard  against  every  thing  in  his  dealings  really  fraud 
ulent,  and  of  which  the  laws  of  the  land  can  take  hold. 
He  is  here,  as  in  all  other  concerns,  to  shun  every 
approach  to  that  which  is  incorrect,  or  even  to  that 
of  the  correctness  of  which  there  can  be  the  least 
reasonable  doubt.  If  there  be  any  speculation  or 
purchase,  of  the  perfect  fairness  of  which  there  is  a 
popular  question,  however  strong  may  be  your  own 
conviction  of  its  fairness,  have  nothing  to  do  with  it. 
To  go  forward  in  such  an  enterprise  may  be  injurious ; 


PECUNIARY  CONCERNS.  347 

but  to  withdraw  from  it  entirely  is  always  safe. 
Whatever  may  be  your  opinion  on  the  subject  of  what 
is  called  usury,  either  as  to  the  Bible  meaning  of  the 
term,  or  the  wisdom  of  human  laws  in  reference  to  it, 
never  allow  yourself  to  engage  in  any  transaction, 
which  immediately  or  remotely  bears  the  least  alliance 
to  the  usurious  character.  In  short,  never  permit 
yourself  to  be  concerned  in  any  pecuniary  affair, 
which,  if,  by  any  unforeseen  occurrence,  it  should 
hereafter  be  dragged  before  the  public,  could  possibly 
implicate  either  your  probity  or  honour  in  the  minds 
of  the  most  scrupulous.  Remember  that,  in  all  cases 
whatever,  it  is  infinitely  better  to  suffer  wrong,  than 
to  do  wrong ;  and  that  many  things  which  would  not 
be  at  all  noticed  in  another  man,  may,  in  a  minister 
of  the  gospel,  be  considered  as  far  from  reputable. 

8.  There  are  some  advantages  in  keeping  a  regular 
account  of  your  expenditures.  You  must  by  no 
means  suppose  that  this  practice  is  confined  to  men  of 
a  parsimonious  spirit.  Some  of  the  most  judicious, 
and  even  liberal  managers  of  their  pecuniary  affairs 
that  I  have  ever  known,  were  in  the  constant  habit 
of  keeping  such  an  account.  The  purposes  which  it 
may  answer  are  various,  and  by  no  means  unworthy 
of  regard.  It  will  be  likely  very  materially  to  promote 
a  general  spirit  of  system  and  order  in  your  finances. 
It  may  not  only  serve  as  a  salutary  check  on  unneces 
sary  expenses ;  but  it  may  enable  you  to  solve  many 
important  questions  respecting  the  cost  of  living ;  and 
it  may  form  a  record  of  no  small  value,  both  as  a 
matter  of  curiosity  and  of  instruction,  in  subsequent 
years  of  your  life.  Such  a  record  has  often  furnished 
the  means  of  ascertaining  dates,  and  important  facts, 


348  LETTERS   ON  CLERICAL   MANNERS. 

to  an  extent  not  at  all  contemplated  at  the  time  of 
its  formation.  A  man,  therefore,  of  habitual  order 
in  his  affairs,  ought  to  be  able  to  say,  how  much  he 
receives,  and  how  much  he  expends,  in  every  year  of 
his  life ;  and  what  are  the  date  and  amount  of  every 
important  purchase  that  he  makes. 

9.  Persons  of  small  pecuniary  means,  as  clergymen 
generally  are,  should  make  a  point  of  paying  ready 
money  for  every  thing  they  buy.    Those  who  purchase 
on  credit  never  fail  to  pay  more  for  what  they  buy 
than  others.     If  you  wish  to  live  economically,  there 
fore,  never  go  in  debt  for  any  thing.     Never  keep 
running  accounts  for  your  domestic  supplies.     You 
may  thus  save  a  large  per  centage  on  your  annual 
expenditure.     Nor  is   this   all.     When  you  pay  the 
cash  for  every  thing,  you  know  how  your  money  is 
going,  and  can  take  every  step  with  intelligence  and 
distinct  calculation.     But  when  you  suffer  accounts, 
in  half  a  dozen  places,  to  accumulate,  for  six  or  twelve 
months  together,  the  probability  is,  that  you  will  find 
an  amount  rising  up  against  you  at  the  end  of  this 
time,  altogether  unexpected,  and  which  you  are  not 
prepared  to  meet.     The  history  of  the  pecuniary  em 
barrassments  of  many  a  clergyman  may  be  traced  to 
this  source.     One  who  has  already  plunged  himself 
into  difficulty  by  indiscretion,  may  not  be  able  to  act 
agreeably  to  this  advice ;  but  by  wise  management  at 
the  outset,  it  may  be  generally  done. 

10.  Set  a  good  example  to  your  parishioners,  and 
to  all  around  you,  in  contributing  to  charitable  and 
pious  objects.     You  will  often  have  occasion,  both  in 
public  and  private,  to  inculcate  on  others  the  exercise 
of  Christian  liberality.     Indeed,  I  have  frequently 


PECUNIARY  CONCERNS.  349 

thought  that  attention  to  this  duty  was  not  urged  by 
ministers,  either  from  the  pulpit,  or  in  private,  as 
much,  by  any  means,  as  its  importance  demands. 
But  what  will  be  the  appearance,  if  while  you  strongly 
recommend  this  duty  in  words,  you  set  no  example 
of  the  discharge  of  it  in  your  habits  ?  It  is  true, 
ministers  can  seldom  give  much  to  charitable  and 
pious  objects.  Of  silver  and  gold  they  commonly 
have  but  little  to  bestow  on  any  thing  beyond  the 
daily  provision  of  food  and  raiment.  But  if  they 
exercise  a  just  economy,  they  may  and  will  have  a 
little.  And  if  that  little  be  suitably  divided,  and 
cheerfully  bestowed ;  if  you  show  a  readiness  to  the 
utmost  of  your  ability,  and  beyond  your  ability,  to 
contribute  to  the  promotion  of  the  Redeemer's  king 
dom,  you  will  give  one  of  the  best  possible  evidences 
of  your  sincerity  and  zeal. 

11.  Do  not  indulge  a  habit  of  undue  solicitude, 
and  especially  of  frequent  complaint,  respecting  your 
temporal  support.  Where  there  is  either  an  inordi 
nate  love  of  property,  or  a  querulous  temper,  the 
subjects  of  salary,  perquisites,  &c.,  will  be  apt  to 
engage  more  attention,  and  to  be  more  frequently 
the  topics  of  conversation,  than  a  minister  of  the 
gospel  ought  ever  to  allow  them  to  be.  Never  con 
verse  on  subjects  of  this  kind,  unless  it  becomes  ab 
solutely  necessary ;  and  then  let  it  be  done  sparingly, 
and  with  a  few  confidential  friends  only.  You  may 
rest  assured,  that  dwelling  much  on  his  pecuniary 
affairs,  in  intercourse  with  his  parishioners,  never 
promoted  the  real  benefit  of  a  clergyman,  either  as 
to  his  purse  or  his  reputation.  All  that  can  be  done, 
to  any  advantage,  in  providing  for  the  temporal  com* 
30 


350  LETTERS   ON   CLERICAL   MANNERS. 

fort  of  a  pastor,  may,  I  am  persuaded,  be  commonly 
done,  quite  as  effectually,  by  dropping  a  hint,  now 
and  then,  to  a  discreet  friend,  and  much  more  to  the 
honour  of  religion,  than  by  the  most  unceasing  com 
plaints,  and  the  most  importunate  solicitations. 

12.  Be  not  in  the  habit  of  proposing  to  your  con 
gregation  to  make  subscriptions  or  donations  for 
your  support,  besides  your  salary.  Some  distin 
guished  ministers,  both  in  Europe  and  America,  who 
had  liberal  salaries,  have  been  repeatedly  guilty  of 
this  indiscretion.  Either  improvidently  falling  in 
debt,  or  being  called  to  meet  some  extraordinary  ex 
penditure,  they  openly  solicited,  or  indirectly  encour 
aged,  one  private  subscription  after  another  for  their 
own  relief.  This  is  seldom  expedient,  and  often  it  is 
exceedingly  injurious.  Where  any  thing  of  this  kind, 
on  a  special  occasion,  once  in  a  minister's  life,  is 
spontaneously,  and  without  his  knowledge,  set  on  foot 
by  a  few  friends,  and  carried  into  execution  with  a 
delicate  privacy,  it  may  be  accepted  without  any 
injurious  consequences.  But  if  he  solicit  it ;  or  if 
it  be  repeated  from  time  to  time,  it  cannot  fail, 
insensibly,  to  depress  his  standing  with  his  people. 
It  brings  him  before  their  view  too  much  in  the 
character  of  a  pauper ;  and  if  he  be  presented  to 
them  in  this  character  again  and  again,  in  spite  of 
everything  that  can  be  said  or  done  to  the  contrary, 
he  will  occupy  a  less  respectable  place  in  their  feel 
ings.  No  man  who  ministers  at  the  altar,  ought  ever 
to  consider  a  decent  support,  imparted  by  those  whom 
he  serves,  as  charity.  It  is  nothing  but  his  due. 
And  yet,  there  is  a  certain  spirit  of  independence 
which  his  own  reputation,  and  the  honour  of  religion, 


PECUNIARY  CONCERNS.  351 

equally  call  upon  him  to  maintain.  The  character 
of  an  habitual  beggar  for  himself,  is  a  miserable  one 
for  a  minister  of  the  gospel. 

13.  Never  leave  a  congregation  on  account  of  the 
smallness  of  your  salary,  if  you  can  possibly  avoid  it. 
Every  minister  ought  to  expect  from  his  people  a 
comfortable  support ;  not  that  which  will  enable  him 
to  live  in  luxury;  but  which  will  place  him  above 
want,  and  deliver  him  from  those  perplexing  cares, 
which  a  very  inconvenient  scantiness  of  provision  can 
not  fail  to  produce.  If  your  congregation  should  be 
entirely  able  to  give  you  such  a  support  as  I  have  de 
scribed,  and  yet  decline  or  neglect  to  do  it,  you  ought 
to  take  the  earliest  favourable  opportunity  to  leave 
them.  The  workman  is  worthy  of  his  meat.  And 
where,  in  such  circumstances,  it  is  withheld,  those 
who  are  capable  of  deliberately  withholding  it  ought 
to  feel  the  consequences  of  their  unchristian  parsi 
mony.  There  is  neither  justice  nor  charity  in  remain 
ing  with  a  people  who  will  permit  a  faithful  minister 
to  starve,  while  they  are  abundantly  able  to  "  minister 
to  his  necessities." 

But  if  you  should  ever  be  connected  with  a  small 
and  poor  congregation  ;  a  society  of  an  attentive  and 
affectionate  character ;  earnestly  desirous  of  furnish 
ing  you  with  a  comfortable  support,  but  really  unable 
to  afford  it ;  be  not  ready  to  leave  such  a  people. 
Nay,  if  you  are  happy  and  useful  a-mong  them,  never 
think  of  deserting  them  on  account  of  pecuniary  con 
siderations,  as  long  as  you  can  avoid  it.  Remain 
with  them  ;  cherish  them  ;  and  rather  beg  for  them 
than  of  them.  This  is  almost  the  only  case,  in  which 
I  would  advise  a  minister  of  the  gospel  to  resort,  for 


352  LETTERS   ON   CLERICAL   MANNERS. 

a  part  of  his  time,  to  some  secular  employment, 
which  might  supply  the  deficiency  of  an  inadequate 
salary,  and  enable  him  to  remain  where  he  otherwise 
could  not  live,  among  a  willing  but  poor  people. 
Stay  with  such  a  people  as  long  as  God,  in  his 
Providence,  renders  it  practicable ;  be  willing  to  deny 
and  exert  yourself  for  their  benefit ;  and  let  your  re 
moval  from  them  to  accept  of  a  better  support,  be 
your  last  resort. 

14.  If  you  should  ever  be  compelled  to  resort  to 
any  secular  employment,  for  the  purpose  of  supplying 
the  deficiency  of  a  small  salary,  let  it  be  an  employ 
ment  as  much  as  possible  in  harmony  with  the  minis 
terial  character.  There  have  been  clergymen,  who, 
finding  their  salaries  altogether  inadequate  to  the  de 
cent  support  of  their  families,  even  in  the  most 
economical  manner,  and  resolving  to  devote  a  part  of 
their  time  to  some  employment,  the  product  of  which 
should  supply  the  deficiency  in  their  official  income, 
have  made  a  choice  of  employment  truly  unhappy. 
Some  have  been  either  acting  or  dormant  partners  in 
distilleries.  Others  have  engaged  in  large  mercantile 
business.  A  third  class,  in  manufactories.  And  a 
fourth  in  speculating  on  notes,  bonds,  or  some  other 
species  of  property.  And  the  history  of  these  pur 
suits  has  generally  been,  that,  while  a  few  have  suc 
ceeded,  grown  rich,  and  become  completely  secularized ; 
the  majority  have  been  deceived,  ensnared,  and  plunged 
into  bankruptcy,  and  perhaps  a  total  wreck  of  Chris 
tian  and  ministerial  character.  Of  the  whole  number 
who  take  this  course,  I  suspect,  a  very  small  portion, 
indeed,  attained  their  professed  object  with  comfort 
and  reputation. 


PECUNIARY   CONCERNS.  353 

Against  all  such  plans  and  employments,  therefore, 
I  would  warn  you.  If  your  object  should  honestly 
be,  what  is  commonly,  in  such  cases,  professed,  viz., 
not  by  any  means  to  grow  rich ;  but  merely  to  make 
such  a  moderate  addition  to  your  scanty  income,  as 
may  enable  you  barely  to  support  your  family  with 
comfort ;  then  choose,  as  an  auxiliary,  some  employ 
ment,  which  will  interfere  as  little  as  possible  with 
your  ministry ;  which  will  tend  as  little  as  may  be  to 
impart  a  worldly  influence  to  your  mind ;  and  which 
may  coincide,  in  a  considerable  degree,  with  your 
ministerial  duties.  Such  an  employment  is  the  educa 
tion  of  youth.  Such  an  employment,  also,  is  the 
editing  and  sale  of  pious  books.  These  objects  of 
attention  are  so  far  from  being  hostile  to  moral  and 
even  evangelical  duty,  that  they  fall  in  with  it  en 
tirely,  and  may  be  rendered  essentially  subservient  to 
the  great  end  of  all  ministerial  labour.  They  have, 
also,  this  further  advantage,  that  the  gains  which 
they  yield  are  commonly  small  and  regular,  and  are, 
of  course,  not  so  apt  to  betray  the  mind  into  a  deeply 
secular  spirit.  Next  to  the  employments  which  I 
have  mentioned,  perhaps  that  of  conducting  a  small 
and  compact  farm  may  fall  in  more  happily  than  most 
others  with  the  duty  of  the  sacred  office. 

15.  If  you  should  be  enabled  to  lay  up  any  por 
tion  of  property,  for  the  comfort  of  your  family,  never 
allow  it  to  engross  your  thoughts,  or  to  be  the  frequent 
subject  of  your  conversation  in  company.  He  who 
has  commenced,  on  ever  so  small  a  scale,  the  worfc 
of  accumulating  property,  and  who  has  occasion,  from 
time  to  time,  to  invest  his  savings  in  some  productive 
manner,  is  often  tempted  to  converse  on  the  subject 
30* 


354  LETTERS   ON   CLERICAL   MANNERS.     - 

with  undue  frequency  and  solicitude,  when  he  falls  in 
company  with  those  who  are  considered  as  well  versed 
in  financial  concerns.  And  in  a  country  of  active 
commercial  character,  he  will  meet  with  such  com 
pany  so  frequently,  that  he  will  be  tempted  almost 
every  day  to  converse  on  the  subject.  Thus  his  own 
mind  will  be  apt  to  become  more  and  more  occupied 
and  ensnared  with  secular  concerns,  and  he  will  be 
tray  the  unhappy  fact  to  those  around  him,  to  the 
dishonour  of  his  holy  vocation. 

Do  not  allow  yourself,  then,  in  company,  to  talk 
frequently  or  freely  on  the  price  of  stocks — the  rise, 
fall,  and  prospects  of  moneyed  institutions — the  most 
popular  and  eligible  investments,  &c.,  &c.  If  any 
thing  on  these  subjects  worthy  of  notice  be  uttered 
in  your  presence,  you  may  quietly  listen  to  it,  without 
entering  deeply  into  the  conversation  as  a  matter  of 
personal  interest.  If  you  need  information  to  enable 
you  to  act,  seek  it  privately  from  those  who  are  most 
competent  to  inform  you,  and  most  worthy  of  your 
confidence.  But  do  not  exhibit  yourself  as  the  zeal 
ous  devotee  of  such  things.  Few  habits,  not  openly 
criminal,  are  more  revolting,  than  to  hear  a  minister 
of  the  gospel,  in  mixed  companies,  talking  like  a 
bank  director  or  stockjobber.  It  ought  to  be  one  of 
the  great  objects  of  his  life  to  turn  off  the  minds  of 
men  from  inordinate  attention  to  these  transient  pos 
sessions,  and  to  endeavour  to  fasten  them  on  higher 
and  better  treasures. 

16.  If  you  should  possess  any  property,  guard 
against  investing  it  in  such  a  manner  as  will  be  likely 
to  implicate  you  in  frequent  litigation,  and  compel 
you  frequently  to  resort  to  legal  coercion.  This  is 


PECUNIARY  CONCERNS.  355 

highly  undesirable  to  any  man ;  but  to  a  minister  of 
the  gospel,  it  is  absolutely  ruinous  on  the  score  of 
reputation.  It  is  the  practice  of  many  to  invest  their 
property  in  notes,  in  bonds,  and  mortgages,  and  in 
various  forms  of  private  security.  This  plan  may 
answer  very  well  for  him  whose  disposition  and  char 
acter  permit  him  frequently  to  contend,  and  to  resort 
to  legal  measures ;  but  it  is  by  no  means  suitable  to 
one  who  can  hardly  take  the  proper  steps,  in  the 
plainest  case,  to  obtain  his  just  due,  without  subject 
ing  himself  to  invidious  remark,  and  from  no  quarter 
more  commonly  or  severely  than  from  those  worldly 
men,  who  are  themselves,  every  day,  plunged  and 
steeped  in  such  proceedings.  Men  in  other  stations, 
of  the  best  character,  may  sue  their  debtors,  may 
foreclose  mortgages,  and  get  what  is  rightly  their 
own,  without  injury  to  their  reputation.  But  a  cler 
gyman  cannot.  He  is  expected  to  bear  with  endless 
delays ;  to  forgive  debts,  where  it  is  not  entirely  con 
venient  to  pay  them ;  and  to  surrender  claims  where 
the  richest  man  in  the  land  would  not  be  expected  to 
do  it.  On  all  these  accounts,  and  others  which  might 
be  mentioned,  be  not  fond  of  investing  property  in 
any  kind  of  private  securities,  unless  they  are  of  a 
peculiarly  firm  and  eligible  kind.  Public  stocks,  of 
the  most  secure  character,  are  greatly  preferable ; 
because  the  interest  on  them  is  paid  the  moment  it  is 
due,  without  dunning  or  trouble ;  because  they  may 
be  turned  into  cash  at  any  hour ;  and  because  neither 
holding  nor  selling  them  is  likely  to  drag  their  owner 
before  the  public  view  in  a  commercial  attitude.  For 
the  same  reason,  be  not  fond  of  investing  property  in 
small  tenements,  the  renting  of  which  will  be  apt  to 


356  LETTERS   ON   CLERICAL   MANNERS. 

bring  you  in  constant  collision  with  tenants,  who  more 
than  half  the  time  will  be  unable  or  unwilling  to  pay 
you  your  rent.  Such  property  you  will  always  find 
to  give  you  much  trouble,  and  yield  you  little  profit. 
Whereas  the  true  policy  of  every  minister  of  the 
gospel  is,  to  place  all  his  property  as  far  as  practica 
ble,  in  such  a  situation  as  will  give  him  the  least 
possible  trouble,  or  even  care,  occupy  as  little  as  may 
be  of  his  time,  and  render  his  moderate  profits  regular 
and  certain. 

17.  Finally,  guard  with  the  utmost  vigilance  against 
the  encroachments  of  a  grasping,  mercenary  spirit. 
That  a  minister  should  desire  to  be  furnished  with  a 
decent  and  comfortable  support  for  his  beloved  family ; 
that  he  should  even  be  desirous,  if  it  be  the  will  of 
God,  to  leave  something  behind  him  to  preserve  a 
widow  and  children  from  utter  beggary,  every  man 
who  has  a  family,  and  domestic  feelings,  will  think 
both  natural  and  reasonable.  But  the  moment  one 
who  occupies  the  sacred  ofiice  goes  beyond  this  mode 
rate  and  reasonable  wish ;  the  moment  a  strong  and 
governing  desire  of  accumulating  property  takes  posses 
sion  of  his  mind,  he  may  bid  adieu  to  all  steady  minis 
terial  zeal,  to  all  exemplary  devotedness  to  his  Master's 
work.  Preach  with  orthodoxy,  and  some  degree  of 
animation,  he  may ;  visit  his  parishioners,  to  a  certain 
extent,  he  may ;  but  a  devoted  labourer  in  the  vine 
yard  ;  a  labourer  who  has  one  great  object  in  view, — 
the  extension  and  glory  of  his  Master's  kingdom,  and 
who  makes  all  his  pursuits  subservient  to  that  object, 
he  will  not  be.  Few  things,  rely  upon  it,  are  more 
hostile  to  the  spirit  of  piety,  and  of  ministerial  fidelity, 
than  a  spirit  of  worldly  acquisition.  It  is  just  as 


PECUNIARY   CONCERNS.  357 

true  of  a  minister  as  of  any  other  professing  Chris 
tian, — that  "  no  man  can  serve  two  masters."  If  you 
should  ever  be  so  unhappy  and  criminal,  as  to  give 
yourself  up  to  the  spirit  of  worldly  gain,  it  will  eat 
out  the  vitals  of  your  comfort,  your  zeal  and  your 
usefulness.  It  will  exhibit  you,  like  Samson  to  the 
Philistines,  a  poor,  enervated,  despoiled  object.  It  is 
just  as  impossible  for  a  man  to  be  a  great  accumulator 
of  property,  and  at  the  same  time  a  faithful,  devoted 
minister  of  Christ,  as  it  is  to  establish  a  fellowship 
between  light  and  darkness,  Christ  and  Belial. 


LETTER  XIV. 


Let  all  things  be  done  decently  and  in  order.  —  1  COR.  xiv.  40, 


MISCELLANEOUS   COUNSELS. 

MY  DEAR  YOUNG  FRIEND  : — I  cannot  consent  to  close 
this  manual,  although,  perhaps,  already  too  much  pro 
tracted,  without  calling  your  attention  to  a  few  coun 
sels  not  included  in  any  of  the  foregoing  letters.  In 
stating  these,  I  shall  not  be  studious  of  any  regular 
order. 

1.  Be  careful  to  form  the  habit  of  scrupulous 
punctuality  to  all  your  engagements.  The  import 
ance  of  this  habit  is  very  great,  as  already  mentioned, 
even  while  you  are  a  student  in  the  seminary.  But 
if  you  should  live  to  be  clothed  with  the  sacred  office, 
and  to  form  the  numerous  and  diversified  engage 
ments  which  will  be  likely  to  mark  every  week,  if 
not  every  day,  of  your  subsequent  course,  you  will 
see,  if  I  mistake  not,  a  degree  of  importance  attached 
to  this  matter,  not  easily  calculated.  When  you  have 
appointed  a  day  and  an  hour  for  the  performance  of 
any  duty,  or  to  meet  other  persons  on  business,  you 
have  made  a  contract,  which  cannot  be  innocently 
broken,  unless  the  providence  of  God  render  the 
fulfilment  of  it  impossible.  Every  time  you  are 

(358) 


MISCELLANEOUS   COUNSELS.  359 

guilty  of  such  violation,  you  may  greatly  incommode, 
and  even  seriously  injure,  one  or  more  individuals, 
and  sometimes  many  individuals,  by  compelling  them 
to  waste  precious  time  in  waiting  for  you.  What 
right  have  you  to  do  this  ?  Is  it  not  as  real  a  robbery 
as  taking  a  purse  ?  How  men,  professing  to  be  con 
scientious,  and  to  have  any  just  estimate  of  the  value 
of  time,  can  allow  themselves  to  act  thus,  I  have 
always  been  at  a  loss  to  understand.  There  is  a  de 
gree  of  complicated  mischief  about  it,  which,  what 
ever  others  may  do,  clergymen  ought  certainly  to 
abhor.  Let  me  entreat  you,  whether  you  regard 
your  duty  or  your  reputation ;  your  own  time,  or  the 
time  of  others ;  —  to  be  rigorously  punctual  to  every 
appointment.  Establish  a  character  for  punctuality, 
and  you  will  find  the  great  advantage  of  it,  not  only 
in  obtaining  the  confidence  of  those  with  whom  you 
may  be  called  to  transact  business ;  but  also  in  pro 
moting  a  similar  habit  among  those  with  whom  you 
associate.  Like  other  virtues,  the  one  of  which  I 
speak  propagates  itself,  and  is,  eminently,  its  own 
reward. 

2.  You  will  never  accomplish  much,  either  in  study 
or  in  action,  without  a  large  share  of  what  may  be 
called  decision  of  character.  By  this  quality,  I  mean 
that  bold,  steady,  persevering  firmness  of  purpose, 
and  ardour  of  pursuit,  which  stand  opposed  to  timidity, 
indolence  and  irresolution :  —  that  unwavering  confi 
dence  in  the  rectitude  and  importance  of  his  pursuit, 
which  prompts  a  man  to  press  forward  in  it,  with  a 
constancy  which  nothing  can  shake ;  with  a  courage, 
which  nothing  can  intimidate ;  and  with  a  resolution 
which  nothing  can  divert.  This  decision  of  character 


860  LETTERS   ON   CLERICAL   MANNERS. 

appeared,  pre-eminently,  in  Luther,  in  Calvin,  in 
Wesley,  in  Whitefield,  in  Howard,  and  in  many  other 
men,  whose  history  and  services  will  readily  occur  to 
your  recollection.  It  led  them  to  surmount  opposi 
tion,  to  brave  dangers,  to  undergo  the  most  indefati 
gable  labour,  to  fulfil  their  engagements  with  punctu 
ality,  whatever  it  might  cost  them  to  do  so,  and  to 
pursue  the  object  which  conscience  told  them  was 
right,  without  hesitation,  and  without  turning  to  the 
right  hand  or  the  left,  until  it  was  attained. 

There  is  nothing  which  a  public  man  needs  more 
than  a  large  portion  of  this  spirit,  impelled  and  regu 
lated  by  Christian  principle.  If  he  be  feeble  and 
wavering  in  his  purposes ;  inconstant  in  his  pursuits ; 
easily  discouraged,  and  diverted  from  them ;  and  fre 
quently  persuaded  to  abandon  undertakings  ardently 
begun,  and  to  enter  on  others,  only  to  abandon  them 
in  like  manner;  —  he  may  make  many  promises  and 
much  noise ;  but  he  will  do  little.  He  will  never  be 
ready  for  his  work ;  never  punctual  to  his  appoint 
ments  ;  never  either  energetic  or  persevering  in  his 
exertions.  If  you  are  willing  to  be  such  a  man,  I 
altogether  mistake  your  character.  Yet  thousands 
really  bear  this  stamp,  who  are  far  from  intending  it. 
If  you  wish  to  do  much  for  the  church,  and  for  your 
generation,  be  not  obstinate,  but  be  firm ;  be  not 
blustering,  but  systematic,  decisive  and  persevering. 
Be  deliberate  and  wise  in  resolving ;  but  determined, 
unyielding  and  indefatigable  in  execution.  Do  not 
let  every  idle  individual,  or  every  trivial  difficulty, 
break  in  upon  your  plans,  or  fritter  away  your  time. 
Remember  that  your  time  is  short ;  your  work  great ; 
the  necessities  of  immortal  souls  unspeakably  urgent ; 


MISCELLANEOUS   COUNSELS.  361 

and  the  judgment-seat  of  Christ  immediately  in  pros 
pect.  If  you  really  act  in  the  spirit  of  these  con 
siderations,  you  will  accomplish  more  in  a  month, 
than  a  timid,  pliant,  irresolute,  procrastinating  man, 
however  pious,  in  six  months,  or  a  year. 

3.  Maintain  the  constant  and  persevering  habit  of 
early  rising.  This  habit  is  conducive,  to  an  extent 
which  few  appear  to  be  aware  of,  to  the  health  and 
activity,  both  of  the  body  and  of  the  mind.  It  has 
been  often  observed,  that  those  who  are  remarkable 
for  health  and  long  life,  have  been  almost  always  early 
risers.  A  disposition  to  lie  long  in  bed  in  the  morn 
ing,  is,  at  once,  a  symptom  and  a  cause  of  feeble 
digestion,  of  nervous  debility,  and  of  general  languor. 
Whereas  early  rising  is  commonly  connected  with 
sound  sleep ;  with  elasticity  of  body  and  mind ;  and 
with  habits  of  activity,  which  are  greatly  conducive 
both  to  health  and  comfort.  Nor  is  this  practice  less 
conducive  to  success  in  mental  improvement.  It  not 
only  tends  to  give  a  daily  spring  to  the  mind,  but  also 
to  make  a  very  important  addition  to  your  studying 
hours.  He  who  is  called  to  engage  in  much  mental 
exertion,  and  is,  at  the  same  time,  liable  to  many  in 
terruptions,  ought  to  make  a  point  of  securing  several 
hours  of  unbroken  study,  before  he  will  be  liable  to 
the  calls  of  the  earliest  visitant.  Often  as  the  follow 
ing  remark  of  Dr.  Doddridge  has  been  repeated,  I 
cannot  forbear  once  more  to  transcribe  it.  "  I  will 
here  record,"  says  he,  "  the  observation  which  I  have 
found  of  great  use  to  myself,  to  which,  I  may  say, 
that  the  production  of  this  work,  and  most  of  my  other, 
writings,  is  owing ;  viz.,  that  the  difference  between 
rising  at  five  and  at  seven  of  the  clock  in  the  morning, 
31 


362  LETTERS   ON   CLERICAL   MANNERS. 

for  a  space  of  forty  years,  supposing  a  man  to  go  to 
bed  at  the  same  hour  at  night,  is  nearly  equivalent 
to  the  addition  of  ten  years  to  a  man's  life,  of  which 
(supposing  the  two  hours  in  question  to  be  spent)  eight 
hours  every  day  should  be  employed  in  study  and  de 
votion."  Let  me  exhort  you,  therefore,  at  all  seasons 
of  the  year,  to  rise  early ;  in  winter  before  it  is  light, 
and  in  summer  with  the  sun.  In  cold  weather,  kindle 
your  own  fire ;  and  in  warm,  walk  out,  work  in  your 
garden,  or  in  some  other  situation,  exercise  your 
limbs,  and  inhale  the  fresh  air.  Before  you  take  your 
breakfast,  you  ought  always  to  have  spent,  according 
to  the  season  of  the  year,  from  one  to  two  hours  in 
devotion,  in  study,  and  in  some  active  recreation  in 
the  open  air. 

You  may  rely  upon  it,  that  a  faithful  adherence  to 
this  course,  though  at  first  irksome,  will  be  in  the  end 
pleasant ;  will  be  conducive  to  good  health,  and  good 
spirits ;  and  will  enable  you  to  accomplish  far  more 
of  your  appropriate  work  than  can  ever  be  accom 
plished  by  the  tardy  riser,  who  finds  himself,  the 
whole  day,  running  and  struggling  in  vain,  to  regain 
the  lost  hours  of  the  morning.  But  if  you  would  be 
an  early  riser,  you  must  retire  early  to  bed.  These 
are  correlative  duties  which  cannot  be  separated. 

4.  Few  young  men  that  I  have  ever  seen,  appeared 
to  me  to  have  any  just  impression  either  of  the  im 
portance,  or  of  the  proper  methods,  of  preserving 
their  health.  My  original  intention  was  to  devote  a 
whole  letter  to  this  subject ;  but  finding  the  volume 
unexpectedly  to  swell  under  my  hands,  and  becoming 
more  conscious,  the  longer  I  reflected  on  the  subject 


MISCELLANEOUS    COUNSELS.  363 

of  my  inability  to  do  justice  to  it  in  detail,  I  shall 
content  myself  with  a  few  short  paragraphs. 

There  are  two  extremes  to  which  young  men  are 
prone  in  relation  to  this  matter.  The  one  is,  to  ima 
gine  that  the  citadel  of  their  health  is  impregnable 
— that  no  care  of  it  is  necessary — that  they  may  take 
any  liberties  with  it,  and  lay  any  burdens  upon  it,  that 
they  please.  The  other  is,  to  suppose  that  great 
scrupulousness  of  attention  to  this  subject  is  desirable 
— that  a  multitude  of  rigid  cautions ;  a  frequent  resort 
to  medicine ;  guarding  against  all  exposure  to  cold 
and  damp  weather;  much  wrapping  up,  &c.  &c.,  are 
indispensable.  He  who  acts  upon  either  of  these 
plans  will  probably  soon  render  himself  a  miserable 
invalid  for  life,  if  he  do  not  speedily  cut  short  his 
days.  Scarcely  any  young  man,  who  has  led  an 
active  life,  in  the  pure  air  of  the  country,  and  who 
commences  study  with  firm  and  florid  health,  is 
aware  of  the  danger  which  he  encounters  in  sitting 
down  to  close  intellectual  application.  I  have  known 
a  constitution  the  most  robust,  in  six  or  twelve 
months  after  this  change  of  habit  was  commenced, 
suddenly  give  way,  and  become  utterly  broken  and 
prostrated.  The  truth  is,  the  more  active  the  pre 
vious  habits,  and  the  more  vigorous  the  frame  of  a 
youthful  individual,  when  he  sits  down  to  close  study ; 
the  greater  need  is  there,  in  many  cases,  for  the  ex 
ercise  of  caution,  and  for  keeping  up,  at  least  for  a 
time,  a  set  of  rules,  as  to  exercise,  nearly  approxi 
mating  to  his  former  habits.  The  transition  from  an 
active  to  a  sedentary  life,  must  be  made  very  gradu 
ally,  if  you  would  make  it  safely. 

My  counsel   in   reference  to   health   shall   all  be 


364  LETTERS   ON   CLERICAL   MANNERS. 

summed  up  in  four  advices,  viz.  Be  strictly  temperate 
with  regard  to  aliment.  Take  every  day  a  large  por 
tion  of  gentle  exercise.  Carefully  guard  against  all 
intestinal  constipation.  And  always  avoid  too  much 
warmth,  both  in  your  clothing  and  your  apartment, 
quite  as  vigilantly  as  you  would  too  much  cold. 

With  regard  to  the  first ;  remember  that  temperance 
in  you  is  a  very  different  thing  from  temperance  in  a 
day-labourer.  The  latter  may,  in  common,  safely  and 
even  profitably  take  two  or  three  times  the  amount 
of  aliment  that  can  be  ventured  upon  by  a  sedentary 
man.  If  a  given  portion  of  solid  food  oppress  you, 
gradually  diminish  the  quantity,  carefully  watching 
the  effect,  until  you  ascertain  the  quantity  which  is 
best  suited  to  your  constitution,  and  after  which  you 
feel  most  strong,  active,  and  comfortable,  both  in  body 
and  mind.  It  is  plain  that  this  matter  can  be  regu 
lated  only  by  the  individual  himself;  and  that  it  re 
quires  daily  watchfulness  and  resolution.  Many  stu 
dents,  I  have  no  doubt,  bring  themselves  to  a  prema 
ture  grave,  by  over-eating,  as  effectually  as  others  by 
intemperate  drinking.  The  effects  of  the  former 
species  of  excess  are  not  quite  so  manifest,  or  quite 
so  disreputable,  as  those  of  the  latter ;  but,  in  a  mul 
titude  of  cases,  they  are  no  less  fatal.  He  who  is  so 
infatuated  as  to  persist  in  taking  but  little  exercise, 
ought  certainly  to  eat  but  little.  And  he  who  takes 
no  exercise,  ought  often  to  ask  himself,  how  far  that 
inspired  Scripture  applies  to  his  case  —  "If  any  man 
will  not  work,  neither  shall  he  eat."  The  answer  of 
Charles  Scarborough,  physician  to  Charles  II.,  to 
one  of  the  courtiers  of  that  monarch,  is  worthy  of 
being  remembered — "  You  must  eat  less,  or  take  more 


MISCELLANEOUS    COUNSELS.  365 

exercise,  or  take  physic,  or  be  sick."  Recollect,  too, 
that  our  religion  enjoins  not  only  prayer,  but  fasting 
also.  By  this  I  understand  to  be  meant,  not  meta 
phorical  or  moral  abstinence,  as  some  have  strangely 
imagined,  but  literal  abstinence  from  food.  How 
often  this  abstinence  should  take  place,  I  presume  not 
to  say.  Let  every  one  judge  for  himself.  But  that 
the  frequent  recurrence  of  it  would  be  as  •  favourable 
to  the  health  and  enjoyment  of  a  student,  as  to  his 
spiritual  benefit,  I  have  not  the  smallest  doubt. 

The  importance  of  taking  a  large  portion  of  gentle 
exercise  every  day  can  scarcely  be  overrated.  Every 
student  who  wishes  to  preserve  good  health  and  spirits 
ought  to  be  moving  about  in  the  open  air  from  three 
to  four  hours  daily.  You  may  live  with  less,  and, 
perhaps,  enjoy  tolerable  health.  But  if  you  wish  fully 
to  possess  the  mens  sana  in  corpore  sano,  of  which  the 
Latin  poet  speaks,  rely  upon  it,  with  most  students, 
less  will  not  answer.  Your  exercise  ought  to  be 
gentle.  Some  students,  after  exhausting  themselves 
by  a  protracted  season  of  severe  study,  start  from 
their  seats,  issue  forth,  and  engage  in  some  violent 
exercise,  which  throws  them  into  a  profuse  perspiration, 
from  which  they  can  scarcely  emerge  with  impunity. 
In  many  cases,  they  had  much  better  have  continued 
to  sit  still.  Your  exercise  ought  to  bear  a  strict  pro 
portion  to  your  constitution  and  your  habits.  Gentle 
exercise  diffused  through  four  hours,  is  much  better 
adapted  to  a  sedentary  man  than  a  concentration  of 
the  same  amount  of  motion  within  the  space  of  one 
hour.  It  is  also  worthy  of  remark,  that  exercise 
taken  either  immediately  before  or  immediately  after 
eating,  is  both  less  comfortable,  and  less  valuable,  than 
31* 


366  LETTERS    ON   CLERICAL   MANNERS. 

if  at  least  an  hour  of  rest  intervene.  No  prudent 
traveller  will  feed  his  horse  immediately  after  his 
arrival  at  the  place  of  baiting,  or,  if  he  can  avoid  it, 
put  him  on  the  road  again  as  soon  as  he  has  swallowed 
his  food.  The  same  principle  applies  to  all  animal 
nature. 

My  third  advice  has  a  respect  to  intestinal  consti 
pation.  Th'ere  can  be  no  health  where  this  is  suffered 
long  to  continue.  And  yet  it  is  a  point  to  which  few 
inexperienced  students  are  as  attentive  as  they  ought 
to  be.  They  either  neglect  it,  until  a  decisive  indis 
position  convinces  them  of  their  folly;  or  they  are 
very  frequently  endeavouring  to  remove  it  by  the  use 
of  medicine.  Both  methods  of  treating  the  difficulty 
are  miserably  ill-judged.  Medicine  ought  to  be  the 
last  resort;  and  is  seldom  necessary  unless  where 
there  has  been  great  mismanagement.  Exercise,  ab 
stemiousness,  and  the  judicious  use  of  mild,  dietetical 
aperients,  form  the  system  which  a  little  experience 
will  show  you  to  be  the  best. 

The  temperature  of  your  room,  and  of  your  body, 
is  the  last  point  in  reference  to  health  to  which  I  shall 
request  your  attention.  A  student,  whose  robustness 
is  almost  always  in  some  degree  impaired  by  sedentary 
habits,  ought  never  to  allow  himself,  if  he  can  avoid 
it,  to  be  in  the  least  degree  chilly,  when  he  is  sitting 
still.  But  it  is  quite  as  unfriendly  to  health  to  allow 
himself  to  be  over-heated,  either  by  the  atmosphere 
of  a  room  excessively  warmed,  or  by  too  great  a  load 
of  clothing.  Every  thing  of  this  kind  ought  to  be 
carefully  avoided.  So  far  as  experience,  in  relation 
to  my  own  case,  goes,  I  am  constrained  to  say,  that 
excessive  heat  has  been  quite  as  often,  to  me,  the 


MISCELLANEOUS   COUNSELS.  3C7 

source  of  disease  as  excessive  cold.  He  who  is  about 
to  take  a  long  walk,  in  the  course  of  which,  he  has  an 
opportunity  of  keeping  himself  warm  by  constant, 
vigorous  motion,  ought  just  as  carefully  to  avoid  cover 
ing  himself  with  an  over-coat,  while  his  walk  continues, 
as  he  ought  to  be  to  avoid  sitting  in  a  cold  place,  or 
in  a  draft  of  air,  at  the  end  of  his  walk  without  it. 

You  will  gather  from  the  foregoing  remarks,  that 
my  plan  for  preserving  health,  is  by  no  means  that 
of  tampering  with  medicines,  which  is  much  more 
likely  to  make  a  valetudinarian,  than  a  man  of  good 
health ;  but  that  of  employing  wisely  and  vigilantly 
the  art  of  prevention.  You  have  now,  through  di 
vine  favour,  a  good  constitution.  Try  to  keep  it,  by 
avoiding  every  species  of  excess,  and  by  watching 
every  approach  of  derangement ;  and,  under  the 
blessing  of  God,  all  will  be  well. 

5.  Never  permit  yourself  to  get  into  a  whining, 
complaining  habit,  when  speaking  of  your  bodily 
health.  You  and  I  know  some  clergymen,  both  young 
and  old,  who  have,  by  some  means,  gotten  into  the 
unhappy  practice,  whenever  they  are  asked,  by  an 
acquaintance,  how  they  do,  of  playing  the  invalid,  in 
rather  a  ludicrous  manner ;  continually  complaining 
of  more  or  less  indisposition  ;  giving  a  minute  history 
of  their  little  ailments  arid  difficulties ;  and  really  ap 
pearing  to  take  a  kind  of  comfort  from  being  listened 
to  in  a  narrative  of  their  own  sufferings.  Carefully 
guard  against  this  habit.  It  is  disgusting  in  itself; 
troublesome,  and  in  no  respect  attractive,  to  your 
friends ;  calculated  to  gain  strength  by  indulgence  ; 
and,  in  the  end,  to  increase  the  real  evils,  and  to  turn 
into  real,  the  imaginary  evils  of  which  it  complains. 


868  LETTERS   ON   CLERICAL   MANNERS. 

Unless  there  be  something  very  peculiar  in  the  state 
of  your  health,  answer  all  inquiries  respecting  it  in  a 
single  sentence.  Trouble  nobody  but  your  physician 
with  a  minute  detail  of  your  pains,  and  aches,  and 
infirmities ;  not  merely  because  it  is,  to  many,  a  re 
volting  story ;  but  because  the  influence  of  this  habit 
on  your  own  mind,  when  indulged  to  a  considerable 
extent,  cannot  fail  of  being  unhappy.  Talking  much 
about  your  complaints,  will  -lead  you  to  think  much 
of  them;  and  thinking  much  of  them,  will  almost 
infallibly  lead  to  an  increase  of  their  power,  whether 
real  or  imaginary ;  and  finally  make  you  a  miserable 
bundle  of  complaints  and  infirmities.  Cultivate  a 
cheerful  temper,  and  it  will  diffuse  a  happy  influence 
over  your  whole  character. 

6.  Wherever  you  reside,  endeavour  always  to  ac 
quire  and  maintain  an  influence  with  young  men. 
They  are  the  hope  of  the  church  and  of  the  state ; 
and  he  who  becomes  instrumental  in  imbuing  their 
minds  with  sentiments  of  wisdom,  virtue  and  piety,  is 
one  of  the  greatest  benefactors  of  his  species.  They 
are,  therefore,  worthy  of  your  special  and  unwearied 
attention.  Take  every  opportunity  of  becoming  ac 
quainted  with  them,  and  of  conversing  with  them  in 
a  kind  and  friendly  manner.  Manifest  an  interest  in 
their  education,  in  their  studies,  and  in  all  their  tem 
poral  as  well  as  spiritual  concerns.  Endeavour  to 
have  the  serious  and  pious  of  their  number  united  in 
associations  of  a  moral  and  religious  character ;  that 
they  may  know  one  another ;  that  they  may  be  pre 
pared  to  act  together ;  and  that  they  may  be  as  gene 
rally  as  possible  brought  under  a  good  influence,  and 
inured  to  good  habits.  Often  meet  and  advise  with 


MISCELLANEOUS    COUNSELS.  369 

them,  and  endeavour  to  engage  them  in  laudable  and 
useful  employments.  Encourage  them  to  visit  you ; 
and  exert  yourself  to  render  their  visits  pleasant  as  well 
as  profitable.  Distinctly  address  them  now  and  then, 
in  a  respectful  and  affectionate  manner,  in  your  public 
discourses.  Make  them  the  frequent  objects  of  public 
prayer,  especially  in  prayer-meetings.  In  short,  em 
ploy  every  Christian  method  of  attaching  them  to 
your  person  and  ministry,  and  of  inducing  them  to 
take  an  early  interest  in  the  affairs  of  the  church. 
If  you  should  live  in  a  city,  or  populous  town,  keep  a 
watchful  eye  on  all  young  men  who  may  remove  to 
the  place  of  your  residence.  Take  the  earliest  op 
portunity  of  visiting  them ;  of  gaining  their  confidence, 
and  bringing  them  within  the  sphere,  and  under  the 
power,  of  hallowed  principles.  I  know  of  no  way  in 
which  an  ambassador  of  Christ  will  be  more  likely  to 
establish  a  beneficial  influence,  and  to  promote  the  ex 
tension  of  the  Redeemer's  kingdom,  than  by  wisely 
and  faithfully  acting  in  conformity  with  this  advice. 

7.  When  you  are  introduced  into  the  ministry, 
endeavour  always,  throughout  life,  to  be  on  good  terms 
with  your  clerical  brethren.  You  have  known  lawyers 
and  physicians  who  were  always  on  hostile  terms  with 
their  professional  brethren.  Like  Ishmael  of  old, 
their  hands  were  against  every  one,  and  every  one's 
hands  against  them.  But  I  presume  you  never  knew 
such  an  individual  who  was  truly  respectable.  The 
incessant  disposition  to  vituperate  and  repel  which 
this  character  supposes,  must  be  considered  as  indi 
cating  either  a  want  of  principle,  or  an  obliquity  of 
temper,  of  the  most  unhappy  kind.  Show  me  a 
lawyer  or  physician  -who  is  for  ever  abusing  his 


370  LETTERS   ON    CLERICAL   MANNERS. 

brethren,  and  I  will  show  you  a  man  unworthy  of 
their  love  or  confidence.  The  same  rule  applies,  per 
haps  with  peculiar  force,  to  ministers  of  the  gospel. 
The  religion  which  they  teach  is  a  system  of  love ; 
and  the  great  cause  which  they  profess  to  seek  is  the 
cause  of  order,  union,  happiness,  and  salvation,  tem 
poral  and  eternal.  Ministers,  therefore,  not  only 
ought  to  be  united  in  affection  ;  but  just  so  far  as  they 
are  honest,  and  in  earnest,  in  the  great  cause  which 
they  profess  to  love,  they  will  be  so  united.  As  you 
value  your  own  peace,  comfort  and  usefulness ;  and 
as  you  wish  well  to  the  peace  and  edification  of  the 
church,  cultivate  a  spirit  of  Christian  love,  and  affec 
tionate  intercourse,  with  all  who  bear  the  sacred  office, 
and  especially  with  those  of  our  own  church.  Visit 
them  ;  honour  them  ;  co-operate  with  them  ;  and  put 
far  from  you  every  thing  which  tends  to  generate 
coldness  or  strife  among  them.  Your  own  happiness, 
and  the  advancement  of  the  Redeemer's  kingdom,  are 
more  concerned  in  this  thing  than  you  are  probably 
aware. 

8.  Never  allow  yourself  to  be  a  politician.     Never 
attend  political  meetings ;  never  harangue  in  political 
companies  ;  never  scribble  political  paragraphs;  never 
connect  yourself  with  political  parties  ;  nay,  do  not  in 
dulge  in  much  conversation  on  politics,  even  with  your 
friends.     Ministers  of  the  gospel,  and  those  who  are 
preparing  for  the  ministry,  have  infinitely  more  im 
portant  work  to  do.     And  rely  upon  it,  that,  in  all 
cases,  the  more  of  a  politician  you  are,  the  less  will 
be  your  comfort  and  your  usefulness  as  an  ambassador 
of  Jesus  Christ. 

9.  Let  your  recreations  be  always  such  as  become 


MISCELLANEOUS   COUNSELS.  371 

your  profession.  That  clerical  men  need  recreation 
as  much  as  others,  and  in  some  respects  more,  is  too 
evident  to  be  denied.  Yet  I  need  not  say,  that  many 
of  those  amusements  which  are  considered  as  innocent 
by  worldly  people,  are  out  of  the  question  for  you. 
Happily  our  lot  is  cast  in  an  age,  and  in  a  country, 
in  which  public  sentiment  as  well  as  the  word  of  God 
very  unequivocally  prohibits  them.  There  is,  how 
ever,  an  ample  range  of  choice  still  left  for  any  rea 
sonable  man.  All  that  become  a  grave  Christian, 
fall  within  this  range.  It  will  readily  occur  to  you 
that  the  active  discharge  of  many  of  his  parochial 
duties,  may  be  rendered  by  a  pastor,  and,  if  zealously 
engaged  in,  will  become,  some  of  his  most  precious 
recreations.  But  more  than  this  will  be  necessary. 
Riding  and  walking,  of  course,  in  all  their  varieties, 
belong  to  the  admissible  class.  To  these  I  would 
especially  add  gardening,  as  one  of  the  most  rational, 
delightful,  and  profitable  of  the  whole  list.  Man  in 
his  first  and  most  perfect  state  was  placed  in  a  gar 
den  ;  and  in  proportion  as  men  imbibe  correct  senti 
ments  and  cultivate  a  just  taste,  they  will  be  glad  to 
get  back  to  the  same  employment.  It  is  desirable  to 
every  student  to  have  some  recreation,  which  will  not 
only  be  salutary,  but  also  pleasant  and  attractive.  If 
you  engage  with  a  moderate  and  well  regulated  zeal 
in  the  culture  of  vegetables  and  shrubbery,  you  will 
not  probably  find  them  to  draw  you  away  from  your 
books  a  single  hour  more  than  will  be  useful  to  your 
health.  And  if  you  desire  your  gardening,  as  well 
as  your  walking  and  riding  to  be  doubly  agreeable,  as 
well  as  doubly  advantageous,  try  to  gain  at  least  such 
an  elementary  knowledge  of  botany  and  mineralogy  as 


372  LETTERS   ON   CLERICAL   MANNERS. 

will  give  you  an  additional  interest  in  every  plant  you 
cultivate,  and  in  every  fossil  on  which  you  tread. 

10.  Never  allow  yourself  to  be  in  a  hurry.     Cler 
gymen  who  are  active  and  faithful,  have  commonly  so 
much  to  do,  that,  unless  they  are  extremely  diligent 
and  orderly  in  their  affairs,  they  will  often  be  pain 
fully  hurried ;  and  that  which  a  public  man  does  in  a 
hurry,  is    commonly  ill  done.     Few  men  were  ever 
more  busy  than  the  late  Mr.  John  Wesley ;  yet  he 
significantly  remarked,  that  "  although  often  in  haste, 
he  was  never  in  a  hurry."    The  distinction  was  a  just 
one.     He  had  always  a  number  of  engagements  on 
hand,  and  was  obliged  to  pass  rapidly  from  one  to 
another.     But,  amidst  them  all,  he  maintained  that 
composure  of  mind,  which  enabled  him  to  do  each 
thoroughly  and  well.    This  is  an  important  art.    Learn 
it  as  speedily  as  you  can.     To  do  so  completely  you 
must   have    Mr.  Wesley's    order,    his    industry,    his 
habitual  composure  of  mind,  and  his  decision  of  char 
acter.    He  who  allows  himself  in  lounging  and  laziness 
at  one  time,  must  necessarily  be  in  a  hurry  at  another. 
And  he  who  has  not  the  strictest  order  in  his  affairs, 
must  either  be  half  his  time  distracted  with  hurry,  or 
leave  one  half  of  his  duty  undone. 

11.  Never  permit  yourself  to  be  concerned  about 
popularity.     Never  inquire,  nor  be  anxious  to  hear 
what  is  said  of  you.     Popularity  seldom  fails  to  fly 
from  him  who  inordinately  seeks  it ;  and  is  never  so 
likely  to  be  attained  as  by  him  who  gives  himself  no 
concern  about  it.     You  have  reason  to  be  thankful 
that  your  lot  is  cast  in  a  country  in  which  we  have  no 
religious  establishment,  for  the  support  of  ministers 
independently,  or  in  spite    of  public  opinion.     But 


MISCELLANEOUS   COUNSELS.  373 

while  this  is  a  great  blessing,  it  becomes,  indirectly, 
a  source  of  frequent  and  strong  temptation.  The 
temptation  is  that  of  deferring  more  to  public  senti 
ment,  to  popular  praise  and  censure,  than  we  ought. 
Be  habitually  on  your  guard  against  this  temptation. 
Your  business  is  to  guide  public  opinion,  not  to  let  it 
guide  you.  Never  let  your  course  be  prescribed  by  a 
previous  calculation  whom  you  shall  please,  and  whom 
displease.  Manifest  no  desire  to  hear  either  the  praise 
or  the  blame  which  may  be  expressed  concerning  you. 
On  the  one  hand,  if  the  language  of  praise  be  addressed 
or  reported  to  you,  be  not  elated  by  it ;  for,  in  nine 
cases  out  of  ten,  there  is  much  insincerity,  or  much 
injudiciousness  and  folly  mingled  with  it.  On  the 
other  hand,  if  you  become  the  object  of  censure,  let 
it  neither  depress  nor  irritate  you.  If  it  be  just, 
thankfully  profit  by  it ;  and  if  it  be  unmerited,  still 
carry  it  to  the  throne  of  grace,  and  inquire  whether 
some  good  use  cannot  be  made  of  it.  Remember  that 
he  who  does  his  duty  faithfully,  affectionately,  and  per- 
severingly,  will  seldom  fail  of  obtaining  as  much  popu 
larity  as  he  ought  to  have  ;  and  that  all  that  popularity 
which  rests  upon  any  other  basis  is  unworthy  of  being 
cither  sought  or  prized. 

12.  When  you  become  the  object  of  ill-natured 
attacks,  be  not  ready  to  take  any  public  notice  of 
them.  That  extreme  sensibility  to  censure,  which 
prompts  public  men,  and  especially  ministers,  to  repel 
by  a  public  reply  the  smallest  assault  which  is  made 
upon  them,  ought  by  no  means  to  be  cherished.  Such 
replies,  in  a  great  majority  of  cases,  rather  give  im 
portance  to  the  assailant  than  real  protection  or  honour 
to  the  assaulted.  Slander,  in  a  multitude  of  cases, 
32 


374  LETTERS   ON   CLERICAL   MANNERS. 

cannot  be  killed ;  but,  according  to  the  old  proverb, 
when  let  alone  it  will  soon  die  of  itself.  Seldom  under 
take,  therefore,  to  defend  yourself  against  rude  or  ma 
lignant  attacks.  Never  do  it  in  haste  or  without  con 
sultation.  In  most  cases  such  attacks  will  be  harm 
less,  unless  you  make  them  otherwise.  Very  rarely 
has  any  man  been  "written  down"  but  by  himself. 

13.  Be  cautious   and  sparing  in   assigning  public 
reasons  for  your  conduct.     Try  to  ascertain,  in  every 
case,  what  your  duty  is,  and  endeavour  to  perform  it ; 
but  having  done  so,  leave  it,  for  the  most  part,  to 
speak  for  itself.    Undertaking  to  satisfy  the  public  by 
assigning  reasons  for  what  we  do,  is  often  only  pre 
senting  a  broader  front  for  ill-nature  or  malignity  to 
strike  at.     As   long   as  people  only  guess   at  your 
motives  or  reasons,  their  censure  may  be  somewhat 
restrained.     But  that  which  you  offer  by  way  of  ex 
planation  or  of  justification,  may  give  them  a  handle 
against  you,  as  little  thought  of  by  yourself,  as  it  is 
gratifying  to  them.     The  action  itself  might   have 
passed  very  well ;  some  one  or  more  out  of  half  a 
dozen  reasons  for  it,  may  possibly  give  mortal  offence. 
This  remark  applies,  perhaps,  to  no  class  of  men  more 
strongly  than  ministers  of  the  gospel,  who  are  usually 
connected  with  large  bodies  of  people,  all  taking  an 
interest,  and  feeling  as  if  they  had  a  right  to  express 
opinions,  concerning  every  thing  they  say  and  do.    In 
such  circumstances,  the  shortest  and  safest  course  is 
to  act  rightly  ;  offering  but  little  by  way  of  explana 
tion  ;  accustoming  those  around  you  to  confide  in  your 
wisdom,  and    committing    the  whole   to  "  Him  who 
judgeth  righteously." 

14.  It  is  a  good  rule  of  prudence  for  a  public  man 


MISCELLANEOUS   COUNSELS.  375 

to  be  as  much  on  his  guard  against  his  friends  as 
against  his  enemies.  If  I  were  asked  whether  public 
men  were  more  frequently  injured  by  their  enemies  or 
their  friends,  I  should  certainly,  and  with  confidence, 
reply,  by  the  latter.  Be  thankful  for  friends ;  love 
them ;  be  grateful  to  them ;  and  be  always  ready 
with  fidelity  to  serve  them.  But  recollect  that  you 
ought  to  guard  quite  as  vigilantly  against  their  indis 
cretion,  their  folly,  and  their  selfishness,  as  against 
the  malice  of  your  enemies.  That  general  who  wishes 
to  succeed  in  his  great  military  movements,  must  often 
conceal  his  purposes  quite  as  carefully  from  his  own 
army,  as  from  that  of  the  enemy.  So  it  is,  to  a  great 
extent,  with  every  public  man.  Never  commit  deli 
cate  matters  to  many  in  number,  even  of  your  best 
friends ;  and  never  forget,  that  you  are  in  quite  as  much 
danger  from  the  tongues  of  those  who  love  you  most, 
as  from  the  hostility  of  your  bitterest  opposers. 

15.  In  travelling  among  strangers,  guard  against 
every  thing  that  may  savour  of  a  forward  or  obtrusive 
spirit.  There  are  two  extremes  in  relation  to  this 
point,  into  one  or  the  other  of  which  public  men  are 
prone  to  fall.  Some  retreat  to  the  most  private  recess 
of  the  vehicle  in  which  they  travel,  or  the  hotel  in 
which  they  lodge,  and  wrap  themselves  up  in  the 
silence  and  impenetrable  reserve  of  one  who  wishes 
to  escape  from  all  intercourse  with  his  species. 
Others  are  forward,  talkative,  and  apparently  desirous 
of  making  themselves  known  to  every  individual  with 
whom  they  travel,  and  engaging  with  prominence  in 
every  conversation  that  occurs.  The  former  is  a 
monkish  plan  of  proceeding,  by  which  an  intelligent 
man  loses  many  pleasures  and  advantages,  and  with- 


376  LETTERS   ON   CLERICAL   MANNERS. 

holds  from  others  many  a  social  benefit,  which  he 
might  confer.  But  the  latter  plan  of  deportment  is 
no  less  faulty.  It  is  weak,  undignified,  obtrusive,  and, 
to  all  delicate  minds,  extremely  revolting.  Be  in 
variably  polite,  and  ready  to  accommodate  every 
fellow-traveller  ;  but  never  obtrude  your  acquaintance 
or  conversation  on  strangers.  Rather  wait  to  be 
drawn  out,  than  run  the  risk  of  being  repelled  as 
unduly  forward.  Those  who,  in  travelling,  thrust 
themselves  into  every  circle,  and  meddle  in  every 
conversation,  seldom,  I  believe,  get  through  a  long 
journey  without  placing  themselves  in  circumstances, 
which,  if  they  were  persons  of  delicate  sensibility 
(happily  for  their  feelings  this  is  seldom  the  case) 
would  lead  to  many  an  hour  of  deep  mortification. 
When  designing  or  unprincipled  men  meet  with  such 
persons  in  public  vehicles  or  places,  they  are  pecu 
liarly  apt  to  single  them  out  as  objects  of  their  artful 
approaches,  under  the  confidence  that  they  shall  find 
them  more  accessible  than  others,  and  more  open  to 
imposition. 

16.  In  travelling  in  public  vehicles,  and  in  putting 
up  at  public  hotels,  be  ever  ready  to  perform  the  ap 
propriate  offices  of  religion,  but  never  force  them  on 
those  who  manifest  no  desire  to  receive  them.  It  has 
often  been  made  a  question,  whether  at  public  tables, 
in  hotels,  or  steamboats,  it  is  proper  for  a  clergyman 
to  make  a  practice  of  asking  a  blessing  and  returning 
thanks.  My  opinion  is,  that,  if  the  company  be 
orderly,  and  a  considerable  portion  of  it  decidedly 
respectful  to  religion  and  its  institutions,  such  as  a 
minister  has  frequently  the  pleasure  of  meeting  in 
public  conveyances,  it  is  expedient  for  him,  in  such 


MISCELLANEOUS   COUNSELS.  377 

circumstances,  to  approach  the  table  among  the  first, 
and  reverently  to  implore  the  divine  blessing.  But 
if  the  company  be  large,  disorderly,  noisy,  and  appa 
rently  indisposed  to  such  exercises,  and  there  be  no 
weighty  portion  of  it  ready  to  act  as  pioneers,  and 
open  the  way  for  him,  he  ought  not,  in  my  judgment, 
to  force  his  services  upon  such  an  assemblage.  If 
after  you  become  a  minister,  you  are  ever  thrown  into 
such  a  situation,  withdraw  to  a  quiet  end  of  the  table, 
with  the  little  group  who  may  be  like-minded  with 
yourself,  if  there  be  any  such  present,  and  there,  in 
a  low  voice,  only  to  be  heard  by  yourselves,  and  the 
few  who  sit  next  to  you,  implore  the  blessing  of  heaven 
on  the  comforts  of  which  you  partake.  When  you 
fall  into  such  turbulent  companies,  this  course,  if  my 
observation  has  not  greatly  deceived  me,  is  best 
adapted  to  make  the  desired  impression. 

I  have  known  some  clergymen,  who,  in  travelling, 
thought  it  their  duty,  and  laid  it  down  as  a  rule,  at 
every  public  house  at  which  they  put  up,  whether 
crowded  with  company  or  not,  without  exception,  to 
call  the  family  together  to  morning  and  evening 
prayers.  That  this  may  often  be  done,  very  accept 
ably,  and  to  great  advantage,  in  the  private,  or  family 
room,  where  the  keeper  of  the  house  and  his  family 
are  respectful  to  religion,  I  am  well  persuaded.  And, 
therefore,  a  clergyman  in  travelling  ought  ever  to  be 
on  the  watch  to  perceive,  and  ready  to  seize,  favour 
able  occasions  to  introduce  the  worship  of  God.  But 
to  insist  on  doing  it  in  the  face  of  manifest  aversion, 
and  even  in  the  midst  of  a  noisy  and  profane  throng, 
as  I  have  sometimes  known  to  be  the  fact,  is,  verily, 
32* 


378  LETTERS    ON   CLERICAL   MANNERS. 

in  my  opinion,  "casting  pearls  before  swine,"  and 
adapted  to  dishonour  rather  than  recommend  religion. 
17.  In  travelling,  be  not  ready  to  entangle  your 
self  with  obtrusive  or  troublesome  strangers.  In 
almost  every  crowded  public  conveyance  that  you 
enter,  there  are  passengers  who  answer  this  descrip 
tion  ;  persons  who,  from  vulgarity,  from  officiousness, 
or  from  some  sinister  motive,  will  be  disposed  to  fasten 
themselves  upon  you,  and  endeavour  to  make  you 
subservient  to  their  convenience.  They  will,  perhaps, 
oppress  you  with  their  conversation,  pester  you  with 
their  plans,  and  even  lay  a  snare  for  your  politeness, 
which  may  give  much  trouble  afterwards.  Be  on 
your  guard  against  such  persons.  Give  no  encour 
agement  to  their  intimacy  or  their  schemes,  especially 
until  you  know  something  about  them.  The  exercise 
of  common  civility  to  them  may  entangle  you  to  a 
most  inconvenient  degree.  To  this  class  of  travellers 
females  are  sometimes  found  to  belong.  Travelling 
without  a  protector,  they  may  feel  desirous  of  engaging 
a  clergyman  to  act  the  part  of  one ;  whom,  though  a 
stranger  to  them,  they  consider  as  furnishing,  in  his 
profession,  a  pledge  of  fidelity  and  benevolence.  Often 
have  I  known  females  travelling  in  these  circumstances, 
impose  themselves  on  clergymen  travelling  in  the 
same  direction,  and  form  an  incumbrance  and  im 
pediment  of  the  most  serious  kind.  I  have  known 
ministers,  young  and  old,  on  journeys  for  their  health, 
really  oppressed,  and  their  movements  most  unhappily 
and  injuriously  trammelled,  by  these  self-created 
charges.  Guard  against  every  such  imposition.  If  you 
do  not,  you  will  never  be  without  incumbrance.  In 
travelling,  be  polite,  accommodating  and  benevolent 


MISCELLANEOUS   COUNSELS.  379 

to  every  body,  especially  to  females,  and,  above  all, 
to  unprotected  females  of  decent  appearance  and 
character.  But  do  hot  allow  them,  in  ordinary  cases, 
to  identify  themselves  with  you ;  to  consider  you  as 
their  humble  servant ;  and  to  expect  you  to  regulate 
your  motions  by  their  convenience.  Perhaps  no  class 
of  men  have  so  much  reason  to  be  on  their  guard 
against  this  species  of  imposition  as  ministers  of  the 
gospel. 

18.  In  travelling,  guard  against  giving  unnecessary 
trouble,  and  making  unnecessary  complaints.  I  have 
often  observed  clergymen  and  theological  students  to 
act  indiscreetly  in  this  respect.  They  have  given  so 
much  trouble,  and  addressed  themselves  so  offensively 
to  stage-drivers,  boatmen,  innkeepers,  and  servants 
at  public  houses,  as  really  to  be  regarded,  after  a 
while,  as  a  nuisance  wherever  they  appeared.  Guard 
against  this  mistake.  Speak  to  persons  in  such  hum 
ble  stations  mildly  but  respectfully.  Be  sparing  in 
your  demands  on  their  time  and  services  ;  and  when 
they  are  civil  to  you,  manifest  a  thankful  spirit.  Be 
not  ready  to  complain  when  your  accommodations  are 
not  such  as  could  be  wished,  and  even  when  they  are 
shamefully  bad.  What  good  will  your  complaints  do  ? 
You  are  always  completely  in  the  power  of  those  per 
sons  in  whose  vehicles  you  travel,  or  in  whose  houses 
you  put  up ;  and,  in  most  cases,  loud  complaints  will 
only  make  the  matter  worse.  Besides,  ministers  ought 
to  exhibit,  every  where,  a  patient  spirit,  and  content 
ment  with  such  things  as  they  may  chance  to  have.  Be 
easily  satisfied,  backward  to  complain,  and  respectful 
to  every  body ;  and  the  impression  made  on  the  minds 


380  LETTERS    ON   CLERICAL   MANNERS. 

of  all  you  fall  in  with,  will  operate  more  strongly  in 
your  favour  than  you  can  easily  imagine. 

19.  Whenever  you  travel  out  of  your  own  imme 
diate  neighbourhood,  be  careful  to  seek  and  treasure 
up  all  the  information  which  you  may  have  an  oppor 
tunity  of  gaining.     It  is  wonderful  to  observe  under 
what  a  lethargy  of  mind  many  intelligent  men  labour, 
as  to  this  point,  in  their  most  interesting  excursions. 
They  travel,  perhaps,  hundreds  of  miles  through  the 
finest  regions  of   country,  without   making  a  single 
inquiry,  or  treasuring   up  a  single  fact,  adapted  to 
solid  use  afterwards. 

This  is  a  fault,  really  as  criminal  as  it  is  disrepu 
table.  I  advise  you  to  consider  every  journey  that 
you  take  as  "  a  price  put  into  your  hands  fo.r  getting 
wisdom."  Try  to  return  from  every  excursion  laden 
with  knowledge,  concerning  the  agricultural,  the  com 
mercial,  and  the  manufacturing  state  of  the  districts 
through  which  you  pass ;  their  various  internal  im 
provements,  their  literary,  moral,  and  religious  condi 
tion  ;  the  numbers,  prospects,  wants,  &c.,  of  the  differ 
ent  ecclesiastical  denominations  ;  and  particularly  any 
institutions  or  practices  which  may  be  worthy  of 
imitation.  In  travelling,  always  keep  a  diary.  If  it 
be  as  minute  in  recording  what  you  see,  as  well  as 
what  you  do,  and  as  rich  as  it  ought  to  be,  it  may  be 
to  you  a  document  of  great  value  as  long  as  you  live. 

20.  Learn  the  happy  art  of  turning  every  thing 
into  the  channel  of  religion,  and  making  every  thing 
subservient  to  it.     You  remember  that  Dr.  Johnson, 
in  his  life  of  Dr.  Watts,  remarks,  that  "  whatever  he 
took  in  his  hand,  was,  by  his  incessant  solicitude  for 
souls,  converted  to  theology."    This  is,  indeed,  exalted 


MISCELLANEOUS   COUNSELS.  381 

praise  for  a  minister  of  the  gospel.  May  you  be 
enabled  to  merit  the  same  eulogium  !  If  you  should 
live  to  be  invested  with  the  sacred  office,  never,  for  a 
moment,  lose  sight  of  that  office  nor  the  duties  which 
it  infers.  Let  all  your  reading,  conversation,  plans, 
journeys  and  recreations,  point  directly  to  the  advance 
ment  of  the  Redeemer's  kingdom,  and  the  temporal 
and  eternal  welfare  of  men,  as  their  grand  centre. 
Whatever  others  may  do,  consider  yourself  as  a  man 
consecrated  to  the  great  work  of  doing  good,  to  your 
latest  breath.  To  this  let  every  pursuit  and  acquire 
ment  be  subservient ;  to  this  make  every  thing  bend. 
Wherever  you  sojourn  or  reside,  be  ever  on  the  watch 
for  opportunities  of  promoting  the  moral  and  spiritual 
benefit  of  yourself  and  others.  Recollect  that  you 
have  but  one  object  to  pursue,  —  the  extending  and 
building  up  that  "  kingdom  which  is  not  meat  and 
drink,  but  righteousness  and  peace,  and  joy  in  the 
Holy  Ghost."  Let  the  last  words,  emphatically  re 
peated,  of  the  old  English  prelate,  —  PRO  ECCLESIA 
DEI  —  PRO  ECCLESIA  DEI  —  be  visibly  inscribed  upon 
every  thing  you  possess  and  do.  This  is  the  real  art 
of  "  turning  every  thing  to  gold,"  in  the  best  sense ; 
the  art  of  being,  in  the  highest  degree  that  this  world 
admits,  useful  and  happy. 

And  now,  my  dear  young  friend,  I  must  bring  to 
a  close  this  collection  of  counsels ;  which  I  fear  my 
desire  to  omit  nothing  important  has  led  me  too  much 
to  extend.  A  wish,  also,  that  nothing  might  escape 
your  notice,  has  led  me  to  present  the  same  thought 
more  than  once  in  different  connections.  For  this  I 
make  no  apology.  The  truth  is,  there  is  so  intimate 
a  relation  between  different  parts  of  truth  and  duty ; 


382  LETTERS   ON   CLERICAL  MANNERS. 

they  so  run  into  one  another,  that  occasional  repeti 
tion  is  unavoidable.  Nor  is  it,  for  various  reasons, 
undesirable.  The  impression  is  thereby  reiterated, 
and  perhaps  deepened. 

In  reviewing  the  various  details  to  which  your 
attention  has  been  called,  I  trust  you  will  often  be 
ready  to  exclaim  —  "Who  is  sufficient  for  these 
things?"  Who  can  hope,  in  the  diversified  situations 
and  duties  of  a  minister  of  the  gospel,  in  public  and 
private,  to  avoid  the  numberless  faults  to  which  he  is 
exposed  on  every  side,  and  to  exhibit  in  regard  to  all 
the  points  which  have  been  specified,  a  blameless  ex 
ample  ? — I  answer,  truly  no  one  who  is  not  favoured 
•with  that  divine  wisdom  and  aid,  which  are  promised 
to  those  who  unceasingly  ask  for  them.  The  senti 
ments,  therefore,  which  I  should  wish  to  see  reigning 
in  your  mind  in  reference  to  this  whole  subject,  are 
those  which  recognize  your  own  weakness,  the  number 
and  power  of  the  temptations  which  surround  you; 
the  extreme  arduousness  of  the  task  of  doing  well ; 
your  need  of  continual  help  ;  and  the  obligation  which 
you  are  under  to  "watch  and  pray,"  that  you  may 
be  enabled,  in  any  tolerable  degree,  to  observe  the 
rules  enjoined. 

But,  while  I  wish  these  sentiments  to  be  deeply 
impressed  on  your  mind,  I  am,  at  the  same  time, 
persuaded  that  the  substance  of  all  that  I  have  re 
commended  may  be  considered,  with  that  divine  aid 
which  is  promised  to  all  who  faithfully  seek  it,  as 
fairly  within  the  reach  of  every  candidate  for  the  holy 
ministry,  who  has  decent  talents,  and  genuine  piety. 
Do  not,  therefore,  by  any  means  imagine,  that  the 
manners  and  habits  which  I  have  described,  arc  such 


MISCELLANEOUS   COUNSELS.  383 

as  very  few,  and  those  only  who  have  special  endow 
ments  and  advantages,  can  attain.  There  is  not  a 
student  in  our  Institution  who  might  not  make  the 
attainment,  if  he  had  the  piety  and  the  perseverance 
to  use  the  proper  means  for  the  purpose.  In  this 
opinion,  I  am  happy  in  being  fortified  by  the  venerable 
President  of  our  Board  of  Directors,*  with  whose 
declaration,  delivered  to  a  body  of  your  predecessors 
in  the  seminary,  I  shall  take  my  leave  of  you. 

"  In  this  matter  we  are  under  no  necessity  of  con 
templating  an  impossibility. —  I  maintain  that  there 
is  a  point  in  good  manners,  which  every  theological 
student,  without  exception,  may  and  ought  to  reach ; 
and  which  whoever  reaches,  will  be  acceptable  and 
agreeable  to  persons  of  every  rank  and  condition  in 
life.  The  attainment  requires  little  more  in  order  to 
make  it,  than  the  meekness,  and  gentleness,  and  be 
nevolence,  and  courtesy,  which  the  gospel  itself  ex 
plicitly  recommends  and  enjoins ;  and  a  failure  in 
which  must,  of  course,  be  reckoned  a  real  defect  in 
Christian  character.  The  man  who  has  reached  the 
point  I  have  in  view,  is  as  free  from  all  that  boorish 
roughness,  all  that  reserved  haughtiness  or  sullenness, 
all  that  clownish  rudeness,  and  all  those  disgusting 
habits  and  actions,  which  are  so  generally  and  justly 
offensive,  as  the  courtier  himself.  This  man  is 
neither  forward  nor  sheepishly  bashful ;  he  is  self- 
possessed,  but  modest  and  retiring ;  he  is  kind  and 
civil ;  he  is  social  and  pleasant ;  he  is  desirous  to 
please,  and  willing  to  be  pleased ;  he  is  respectful  to 
age  and  station ;  he  is  never  intrusive  or  officious ;  he 
is  on  all  occasions  accommodating  and  ready  to  do 
*  Rev.  Dr.  Green. 


884  LETTERS   ON   CLERICAL   MANNERS. 

every  good  office  in  his  power ;  and  he  never  arro 
gates  precedency  of  rank,  nor  demands  an  undue 
attention  to  himself.  Now  I  affirm,  that  every  minis 
ter  of  the  gospel,  and  every  theological  student,  may 
possess  this  character ;  and  that,  if  he  possess  it,  he 
will  be  offensive  to  no  one  in  point  of  manners.  Aim 
at  the  attainment  which  I  have  here  described :  aim 
at  it  constantly :  consider  it  as  a  Christian  duty  to 
do  so.  It  is,  in  the  strictest  sense,  a  Christian  duty ; 
for  believe  me,  your  usefulness,  your  ability  to  do  good, 
will  greatly  depend  on  your  visible  demeanour." 

That  you,  my  dear  sir,  may  have  grace  given  you 
to  attain  this  character,  and  thus  to  adorn  the  sacred 
office,  and  become  an  eminent  blessing  to  the  church 
of  God,  is  the  unfeigned  prayer  of 

Your  sincere  friend, 

SAMUEL  MILLER. 

PRINCETON,  April  10,  1827. 


*fc >  »    A,  Jk. 

*$• 


LOAN  DEPT. 


to  Mediate  recall. 


